diff --git "a/txt/Chasidut/Breslov/Likutei Moharan/English/Likutey Moharan Volumes 1-11, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012.txt" "b/txt/Chasidut/Breslov/Likutei Moharan/English/Likutey Moharan Volumes 1-11, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012.txt" new file mode 100644--- /dev/null +++ "b/txt/Chasidut/Breslov/Likutei Moharan/English/Likutey Moharan Volumes 1-11, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012.txt" @@ -0,0 +1,9432 @@ +Likutei Moharan +ליקוטי מוהר"ן +Likutey Moharan Volumes 1-11, trans. by Moshe Mykoff. Breslov Research Inst., 1986-2012 +https://www.nli.org.il/he/books/NNL01 + +Likutei Moharan + +Introduction + +“O generation, see the word of God” (Jeremiah 2:31). The prophet does not say hear [the word of God], but see it. See that God has given you a precious gift, something which stands at the very summit of the world. As our Sages teach: v’limekhaseh atik (coverings of old)” (Isaiah 23:18)—this is the one who covers over that which Atik Yomin (the Ancient One) covered over. And there are those who maintain that this refers to the one who reveals that which Atik Yomin covered over (Pesachim 119a). +Both are true of this holy work. It both reveals and conceals: revealing and explaining exalted and hidden matters, new insights, rudiments which are precious, awesome and wondrous; providing advice from afar, it is “the work of a master craftsman” (cf. Isaiah 25:1). All these teachings stem from the very exalted and awesome source of living water, [so that] “a wise man scales the city of the strong, and brings down the stronghold in which it trusts” (Proverbs 21:22). +[These teachings are taught to us] through numerous constrictions and diminutions—from the Cause of Causes to the caused, from the upper intellect to the lower one (see Lesson #30)—until they have become clothed in these garments, the cloak of the Sages, in a clear and beautiful manner. They are in the form of pleasant, wondrous and sweet discourses, in the way of wisdom, reason, dialectic and logic, and the way of life—the reproof of ethical instruction, which is like a fire that burns to the very heart of heaven. +All the lessons which Rebbe Nachman revealed to the Chosen People are filled with wonderful and awesome counsel in the true service of the Blessed Holy One. This will be obvious to anyone who studies them, provided he does so in search of the real truth. +For this alone was the Rebbe’s holy intention: “to rouse the sleeping and waken the slumbering” (Shabbat Liturgy); to make straight the hearts of men, our Jewish brethren, with God’ “to tell the imprisoned, ‘Go free,’ to those residing in darkness, ‘Come out’” (Isaiah 49:9); “to give sight to eyes that are blind” (ibid. 42:7); ‘to redeem those bound in fetters’ (cf. Psalms 68:7), to “release the shackled from confinement, those who sit in darkness from [their] prison” (Isaiah 42:7)—those bound to their passions, trapped in their folly, cast out by their sins. [His desire was] to turn their hearts to the Holy One, to return them to God in truth, along the straight and true path, the path which our forefathers have followed from yore. +And so, even though these points are somewhat obvious and understood from the simple interpretations of the teachings, there is more to them—they are “twofold in insight” (Job 11:6). For the inner meaning of the teachings remain hidden and concealed from all. They are matter that Atik Yomin covered over, which we must cover over and reveal in order to bring them into this world. +This is because the covering is the revelation, as is explained in the writings of the Ari (cf. Etz Chaim, Shaar HaKlallim 2), and as we once heard from the Rebbe’s holy lips, when he said that the discourses that he revealed are thousands and thousands of levels lower than the exalted level at which he perceived them (Tzaddik #360). +Precisely this is his strength and his awesomeness (cf. Yoma 69b): That his holy, lofty intellect succeeded in clothing and bringing down such high and awesome matters as these; holy, subtle and very spiritual matters which he clothed in numerous garments and contractions so that they have become suitable for all. [The Rebbe’s intention was] to inform people of God’s strength, and to reveal advice, ways and paths for attaining His service in truth, so “that all the peoples of the earth might know that God is the Lord, there's no other” (1 Kings 8:60). +“It is superfluous to go on extolling” (Proverbs 14:23) the great holiness and awesomeness of this book. This is because anyone who is prepared to study it honestly will appreciate and understand the extent of its greatness on his own. But one whose heart is doubtful and who has no interest in perceiving the work’s holiness will not be aided at all by these words. Even so, “to all my comrades and friends” (Psalms 122:8) I shall relate a bit of the ways of this holy work, the remainder they will come to on their own—their eyes will see and then their hearts will rejoice. +Each and every lesson of this holy book covers a number of different subjects. [These include] various positive character traits, numerous mitzvot of our holy Torah, as well as learning to keep away from negative traits. And each lesson discusses specific topics not mentioned in a previous teaching. +Thus, the discourse entitles “Speak to the Priests” (Lesson #2) discusses prayer and guarding the Covenant, one being dependent upon the other; and the need to have the quality of judgment in order to know how to do battle with this sword [of prayer]…for which it is necessary to give charity before praying; as well as extraneous thoughts in prayer, studying the holy Torah, establishing the Tabernacle, and the need for binding prayer to the tzaddik of the generation. In the lesson, all these matters are explained by means of a link that is awesome and amazing, and which has no parallel. +Then, a later discourse, such as “With Trumpets” (Lesson #52), covers entirely different matters: performing the mitzvot with joy, praying enthusiastically, fear, and so on. Other lessons deal with different topics, for all the teachings of this holy work are filled with advice which is both good and amazing. +They speak about all the character traits and the mitzvot, and about the keeping away from and breaking of all human desires: primarily lust, avarice and gluttony. [Also discussed is the need for] keeping oneself from honor, anger, impatience and haughtiness, and the great value of truth as opposed to the disgrace of falsehood; keeping away from depression and idleness; keeping from the damage caused by the spoken word through slander and gossip, and from spiritually blemishing one’s vision or other senses; sanctifying one’s eyes, nose, ears and mouth (Lesson #21), these being “the seven lamps that radiate their light to the center of the holy menorah” (Numbers 8:2). +[Further topics include] the holiness of Shabbat, the Holy Days and the New Moon; the Three Festivals and each holiday in particular: Pesach, Shavuot and Sukkot, and the mitzvot which are customarily performed on each one—e.g., eating matzah and the prohibition against chametz, reading the Haggadah and drinking the four cups on Pesach, and similarly the mitzvah of sukkah and the Four Species, Hoshana Rabbah, Shemini Atzeret and Simchat Torah, and receiving the Torah on Shavuot—as well as Rosh HaShanah and blowing the shofar, Yom Kippur, Chanukah and Purim. +[Among the daily mitzvot, the lessons] deal with tzitzit, tefilin, reciting the Shema and prayer, charity and Torah study, engaging in business honestly, faith in God and faith in the Sages, humility, fear and love, the great value of holy desire and longing. [Rebbe Nachman also discusses the great value] of praying with enthusiasm and concentration, whether it be the three daily prayers or the other, very valuable supplementary prayers, supplications and requests which we must recite each and every day and in abundance. He pays particular attention to the special value of hitbodedut—daily expressing oneself before the Holy One, in the language one normally speaks, pouring one’s heart out to God that He should make one worthy of coming closer to His service; the importance of reciting the Psalms, through which one succeeds in repenting; the value of crying before the Holy One like a son begging his father for forgiveness. +[The lessons likewise probe] the advantage of a broken heart and avoiding sadness; the benefit of joy, for which the Rebbe offers numerous wondrous suggestions, and for which a person must always strive; the value of the holiness of the Land of Israel, the Tabernacle, the Temple and Jerusalem; the disgrace of contentiousness and the great value of peace, repentance and fasting, of the holiness of thought and shunning of extraneous thoughts; and all the holy ways and means that exist in the world for which we all have need. +[The Rebbe discusses] the great benefit of being close and attached to the tzaddikim (Lesson #123)—the very holiness of a Jew being dependent upon this; [the importance] of melody and musical instruments, and the ten types of song; of clapping and dancing, and of sighing and the “returning voice”—matters about which the ear has never heard, neither heard nor seen a revelation of the awesome mysteries, [though] the world has great need for matters such as these in which the ways of God are greatly hidden. +Study elsewhere in the Zohar and the writings of the Kabbalists where, from a distance, you will discover and understand the very great concealed mysteries which are present in every human movement, especially when it involves something holy such as clapping one’s hands while praying or when it stems from the joy felt from observing a mitzvah and the like (see Tikkuney Zohar #69; Tzaddik #504, #507). Open your eyes, see, and understand. +Again and again the lessons speak directly to a person’s heart, encouraging him in the service of God. He should never despair no matter what; never fall because of anything in the world, but always be stubborn in God’s service and never, under any circumstances, backslide from his achievements. For ‘the kindness of God never ends, His mercies never cease’ (cf. Lamentations 3:22)—ever. +And in general, [the lessons speak] of the 613 Commandments of the Torah and their offshoots, all the rabbinical edicts; of the Written Law and the Oral Law, revealed and hidden, Halakhah and Kabbalah, secrets and deep secrets. All are mentioned and each is spoken of time and again with amazing approaches and links and new insights. Without exception, they are wonderful suggestions for how to draw closer to the Holy One. [Everything is discussed,] so that there is no mitzvah, holy matter, or good advice needed by all the people of the world on all the different levels, which is not mentioned in the holy and awesome work. +For the Rebbe’s thoughts are very deep. He speaks of the universality of everything, in general and in particular; including al the universes and levels that exist in the world of each person, great and small alike, from the starting point of creation— the initial point of Atzilut—to the ultimate point of Asiyah—the physical world in which man resides. Each individual, in accordance with the place and level he is on at that moment, from the greatest of the great to the smallest of the small, and even one who is located on the lowest rungs of the ten “unholy crowns,” having fallen into the farthest reaches and even further because of his sins—Rebbe Nachman arouses, awakens and inspires each one of them so that they never despair, God forbid, from [His] mercy. The Rebbe’s words support the one who is falling, he strengthens the one who has weak knees (Job 4:4; as is explained in Likutey Moharan II, 7, “He with Compassion for Them will Lead Them”). +In general, each and every topic with which Rebbe Nachman deals, he discusses again and again, each time taking a different approach, suggesting some different advice. +For example: In Lesson #5, “With Trumpets,” it is explained that intense prayer corresponds to thunder, and that through such prayer one merits straightening the crookedness of the heart and observing the mitzvot with a great joy stemming from the mitzvah itself. Then, in Lesson #48, “Because you were Unfaithful,” it is explained that through intense prayer one merits sons, and that such prayer corresponds to the sukkah and the Land of Israel, whereas elsewhere (Lesson #44) it is explained that intense prayer eliminates haughtiness, self-interests, and foreign thoughts during prayer. And in the teaching “The Deeps Covered them,” Lesson #9, it is explained that by praying intensely one receives the essence of life-force and sustains all the worlds—“lower, second and uppermost”—and merits miracles and wonders, complete faith, the Land of Israel, etc. +The same is true of all the character traits, mitzvot, directives, practices and holy suggestions of which he speaks. The Rebbe discusses all of them over and over again, each time in a novel and amazing way, with a new and amazing link. One time the Rebbe connects and links together guarding the Covenant, through which one merits faith, which is the aspect of Shabbat, through which charity and Torah are made complete…and then one merits a holy desire to be a righteous person so that his eating corresponds to the showbread of the Temple, as explained in the teaching “We Have a Well in the Desert” (Lesson #31). Another time he connects guarding the Covenant with eliminating haughtiness, which is idolatry, and rectifying the thirty-nine works [prohibited on Shabbat], which are all the business activities in the world, the upper and lower unifications, Halakhah and Kabbalah…and through this, meriting speech that inspires repentance to the point where one merits deep Torah understanding, as explained in “I am God” (Lesson #44). Similar such examples can be found with respect to other mitzvot and character traits. +The Rebbe gave wonderful advice, spreading hope through various new and wonderful ways. Because of our utter weakness, and because of the great force with which man’s evil inclination overpowers him, attacking him daily, as our Sages teach (Sukkah 52a-b), we therefore need advice and awakening to His service in different ways. This is because sometimes a person will be aroused to a specific path or service through the light of a particular lesson. Other times, he is not aroused by that lesson, but only by a different teaching. Everything depends upon the person; his spiritual level, the place and the time. “Taste and you will see that God is good” (Psalms 34:9). ‘Hear the Rebbe’s words for they are very pleasing’ (cf. Psalms 141:6). They are for anyone who truly desires and is willing to look at himself and take pity on his true life, willing to consider his end and departure from this world: with what sort of face will he ascend before the King…as each person knows in his soul and heart. +Understand and see as well that all the words of each and every lesson in this book contain great depth; there is great profundity in the totality, in the specific, and in the fine details [of the lesson]. As I myself heard from Rebbe Nachman’s holy lips, when he said, “There are great depths to my teachings” (Tzaddik #347, #348). Why, “the words of this holy work are like a fire and like a hammer splitting rock” (Jeremiah 23:29; see Kiddushin 30b). Each lesson can be divided into numerous new and vital rudiments, and into the various topics and subjects which emerge from each teaching. +For each and every discourse that appears in this holy book is in itself an awesome and mighty structure—“built fortified” (Song of Songs 4:4), a fortress to which all turn (Berakhot 30a; Shir HaShirim Rabbah 4:11)—comprising many chambers, room within room within room, with windows and openings leading from one to another. And each and every chamber, each explanation, topic and rudiment which appears in a teaching has in it very great depth. The more these explanations and topics expand—as the “waters cover the sea” (Isaiah 11:9)—the deeper and deeper they get, so that “the clever man studies deeply his way” (Proverbs 14:15). +Each time a person goes from chamber to chamber, from room to room, and from subject to subject within the same topic, he must turn and look back to understand well the sweetness and depth of the words; the end of the matter from its beginning, the beginning from its end. Everything is bound, connected and intertwined; the opening with the conclusion, and the conclusion with the opening, as well as with the body of the text and the marginal points. The reader who traverses the material will increase his understanding, especially with respect to the broader perspective of the lesson, which is bound and sealed, inclusive of many wondrous and deep explanations and topics—‘broader that the sea itself’ (cf. Job 11:9). +And you, the serious student, should understand in the Rebbe’s words that there are times when, in an awesomely intricate and pleasing fashion, he brings two or three proofs for one point. However, due to the cursive style in which the material is presented, it may seem as if there is only one proof. Such is the manner of this book: often using “because” or “for” or some similar word more than once within a single statement, thus making it appear as if it is but a single reason and proof, when in truth there are a number of reasons. But, because each one is linked to the next, it is impossible to separate them. For numerous are the reasons and proofs, set forth in an amazing way, each one fastened and bound to the next (see Parparaot LeChokhmah’s Introduction). +Indeed, because of the great depth of each and every statement, it would have been fitting to write each time” read carefully,” or “understand this,” or “study this well,” or some similar expression cautioning the reader to pay close attention to the point being made so as to understand it well. But I realized that if that were the case, it would be necessary to write some such comment following just about every point, considering the abundant sweetness of the intellect and depth contained in every topic and in almost every statement. In general, there is such great depth to the Rebbe’s words that none of these expressions could suffice. I have therefore withheld my pen and kept myself from employing any such language, although occasionally and upon rare instances some such expression did escape from the quill. +Anyone who has a brain in his head and studies these teachings with an open mind will, on his own, appreciate their depth. They are ‘broader and deeper than the sea’ (cf. Job 11:9), ‘higher than the sky, deeper than the depths’ (cf. Proverbs 25:3). Anyone who wants to taste the sweet nectar of these words should analyze them honestly and in great depth, understanding each matter in its context as best he possibly can. “Happy is the one who has found wisdom and who draws insight” (Proverbs 3:13), understanding well the simple meaning of the lessons which appear in this holy book (see Tzaddik #353,#361, #362, #365). +Even so, it is something which is suitable for everyone. Even someone whose understanding of intricate matters is limited can find tranquility for his soul in the words of this holy book, in the holy advice and wonderful moral guidance which emerges from each and every lesson—to the degree that God enlightens him in understanding the simple meaning which the Rebbe intended in his holy teachings. Because the truth is, that all the teachings of this awesome book contain extremely exalted and deep insights—infinitely so. Concealed and cloaked within them are very great and fantastic matters which only appear in the Torah by means of an allusion or in an esoteric teaching. +All the writings of the holy Ari and the discourses of the holy Zohar and the Tikkuney Zohar, as well as all the ways of the Kabbalah, are all included in this holy book. Each and every lesson speaks about the deeper intentions of some mitzvah and of a particular portal in the Etz Chaim in some amazing and spectacular fashion. This we have seen with our own eyes and not through another’s, for the Rebbe opened our eyes and occasionally revealed a drop of his great intention, as is hinted at every so often in this work. For each lesson contains PaRDeS: Pshat—explanation of the simple meaning of the text; Remez—explanation of the allusions within the text; Drush— explanation of the text using the principles of hermeneutics; and Sod—explanation of the text according to its esoteric interpretation. In each approach, there is great depth, though Rebbe Nachman’s primary intention is the simple meaning of each lesson. +This is because “study alone is not the main thing—doing is” (Avot 1:17), as has been explained in a number of places (see Rabbi Nachman’s Wisdom #19, #27, etc.). The essence of his holy intention in each teaching that he revealed and in every statement which issued from his holy lips was only in order to add merit to Israel and bring them to upright actions, to hint to them from far and near, to teach them fantastic counsel and guidance in drawing closer to the Holy One from wherever one is. This the observer will surely notice provided he chooses to view it with an honest and open eye. For the Rebbe’s whole intention was only that we diligently work at understanding the service and advice which come out of each lesson, beseeching God, prostrating ourselves before Him and striving, with simplicity, to fulfill all that appears in them. +And we trust God that anyone who pays close attention to the holy words set forth in this holy work, his heart will be kindled and his eyes opened, and he will desire and yearn for the service of God. He will then return to Him in truth, with his entire heart, soul and strength. A heart as fixed as a rock will be moved from its place. “If it is stone, it will melt; if it is iron, it will splinter” (Kiddushin 30b). As we heard from the Rebbe’s holy lips: “If a person is prepared to study this work honestly, then without any doubt his heart’s obstinacy will be shattered and he will repent totally” (Tzaddik #349). +In truth, it is well nigh impossible to speak the praises of this holy and fantastic tome, and certainly of the praises and holiness of its author: the exalted, great and precious light, our master, teacher and rabbi (may remembrance of the righteous and holy bring blessing). In his case, ‘silence is the most fitting praise’ (cf. Psalms 65:2), especially because we are aware of the great conflict—many having stood up against him and us without provocation or cause. Because of this we have had to bridle out mouths and remain silent from the good, from truthfully delineating the praises of his holiness and sanctity, his simplicity, righteousness and humility. +“For in the place of his greatness and exalted wisdom”—his having reached tremendous heights in all aspects of the Torah: in the revealed and the hidden, in the sea of the Talmud, its earlier and later codifiers, and in all the concealed exalted insights, so that “no secret escaped him” (Daniel 4:6), nor did anything remain obscured from him—“there we find his humility!” (Megillah 31a). He was forthright, patient, long-suffering, and whole in his deeds; serving God with wondrous self-sacrifice, never ceasing day or night, neither relaxing nor resting from his service of Him with very great and fantastic wisdom and insight, as your eyes will clearly see from this holy work. Because any reader who pays attention to these words will judge favorably, for it is impossible to attain teachings such as these with a full belly. How greatly he toiled, how hard he worked, how many thousands of fasts—time and again from Shabbat to Shabbat—how many mortifications, how many, many years spent in secluded prayer, separating himself in every way from all desires, sanctifying himself with all types of holiness. +And above all, he ascended and sanctified himself with awesome and exquisite holiness through the sanctity of the Land of Israel, for which he endangered his life. He travelled to the Holy Land at a time when [the Napoleonic} War was fiercely raging in those lands through which he passed. How many difficulties he encountered along the way. God is righteous, He judges in the same manner as the flax-dealer: [putting the mighty, not the meek, to the more severe test] (Bereishit Rabbah 32:3; Rashi, Psalms 11:5). For in those times the Rebbe was beset by all different kinds of relentless and unceasing adversities and dangers, including the afflictions of plague and the tumult of war which had beset the Holy Land so that no one could be certain that he would live another day, as well as other kinds of severe hardships, physical, spiritual and monetary, which are impossible to explain in writing (see Rabbi Nachman’s Wisdom: The Pilgrimage). Yet, in His mercy, the Blessed One gave the Rebbe an iron will to endure all this suffering and hardship from every direction, such as no man can bear, so that he merited overcoming all obstacles and entered the Land of Israel. He departed and returned in peace (cf. Chagigah 14b) unharmed, having attained that which he did both in the revealed and the hidden. +Because, aside from “those hidden things which are God’s” (Deuteronomy 29:28), which he achieved through the Land of Israel and which remain hidden from all living creatures, also in those things manifest, ‘we saw that God was with him’ (cf. Genesis 26:28). Thus, the teachings which he revealed after having been in the Land of Israel immeasurably eclipsed in insight and level those that he revealed before his journey; despite the fact that even previously his holy lessons had tremendously enlightened the world. The words of his teachings were always amazing, but just as ‘the heavens are high above the earth’ (Isaiah 55:9), so, too, the ways of the teachings which he revealed after visiting the Land of Israel are high above the ways of the teachings which he had earlier revealed, as we explicitly heard from his holy lips a number of times (see Tzaddik #55, #130-135, #357). The work itself is almost entirely made up of lessons which he disclosed after being in the Land of Israel. There are but a few lessons, perhaps two or three pages worth, which are from the lessons given prior to his pilgrimage (these are interspersed among the lessons bearing the mark leshon chaverim [written not by Reb Noson but by other followers], which appear between Lesson #73 and #110, and then only a very few of these). +This book was first published thirteen years ago in Ostrog, in 5568 (1808), while Rebbe Nachman was still alive. But, because we were not present when it was printed, the local printers tampered considerably [with the text]. As a result, a good number of mistakes were made during the printing. In a number of places, whole lines went missing or the order was changed, and some pieces were totally exchanged with others. This, aside from other errors in the demarcation between lessons, as well as within the lessons themselves, where a space or a break is occasionally required between different points. In all these areas, the printers introduced considerable distortions. There were places where large gaps were inserted into the text for no reason at all. In other places, where a division in the text was called for, they combined and put together two separate pieces, sometimes leaving no empty space even at the very beginning of a lesson. Having set my heart and mind on fixing all of this in the best way possible, to the extent that God was with me, I have corrected all the mistakes and distortions that appeared in the first printing. +It should also be mentioned that the first printing took place quite unexpectedly and without my being present, while the Rebbe, of blessed memory, was in Lemberg (Lvov). Thus, although in a number of places in the text it had been necessary to make certain revisions, because of the great rush to print, it was printed the way it had been originally recorded in the initial version. I therefore saw fit and made it my business to make corrections in many places, to expand and explain the material further. I did this in accordance with what I knew and understood to be the intent of the teaching, in line with what I heard from his holy lips. As for the lessons which had been written in the Rebbe’s own holy language, I’ve never subtracted nor added to them, not even so much as a single letter. Only in those places where it was absolutely necessary to include some interpretation and explanation, there I presented the material within braces so that it would be clear that this was not from the Rebbe himself. +I’ve also made an effort to research all the references for all the verse quoted from Scripture and the rabbinical teachings from the Talmud, Midrash, the holy Zohar, the Tikkuney Zohar and the writings of the Ari. There are very, very many of those in this work and, with God’s help, I’ve recorded their sources—“where the place of their glory” (Liturgy) is found. +I also marked off each lesson, assigning each teaching a different letter according to the order of the Hebrew alphabet so that it is easier for the student to find what he is looking for. In addition, within each lesson itself, I affixed a letter adjacent to each topic so as ‘to indicate a break and a notation between one topic and the next’ (cf. Rashi, Leviticus 1:1) and to point out that at this juncture the discourse changes topics to teach and explain another rudiment and subject, as will be understood when one analyzes these parts of the text. +Furthermore, in this book there are a number of discourses which are brought twice, one full length and one abridged. The reason for this is as follows: Such was Rebbe Nachman’s way. Generally speaking, in those lessons which he recorded himself there were numerous differences between his spoken and written versions. Because of the speed at which his holy mind worked at the time he recorded the teaching, he would either delete from or add to what he said when he delivered his discourse in public. The same cannot be said of me, because I was careful to write down exactly what I heard from his holy lips, without subtracting or adding. There are also a number of teachings which I transcribed, only to later have the Rebbe’s own written version come into my possession. For the reason mentioned earlier, there were differences between these versions and I consequently decided that both were good. The rule is that anything taught twice has only been repeated because of some aspect which is unique to the second (Chagigah 3a). +This concludes our limited words which contain a great deal for making known just a modicum of the ways of this holy book—“a little which holds much.” It is impossible to go on about and relate any more of the amazing and tremendous holiness which exists in this holy and awesome work. Whole reams of paper would not suffice for telling the praises of even one lesson of this holy book. This is especially so because of the current increase in controversy which has arisen because of our many sins. And, because of our many transgressions, we have witnessed the fulfillment of “Truth has been thrown down to the ground” (Daniel 8:12); and, “The truth is absent” (Isaiah 59:15)—namely, the truth has been broken into many different groups (Sanhedrin 97a), with each group claiming that it alone possesses it. Even so, the truth remains one and testifies for itself. +He that chooses shall choose, while we will put our trust in God. “For there is no one for us to rely upon other than our Father in heaven” (Sotah 49b) to Whom we turn. Your mercy and compassion have stood by us until now, may You never ever forsake or abandon us. “Provide us with Your light and Your truth, they will guide us” (Psalms 43:3). “May God our Lord be with us as He was with our fathers” (1 Kings 8:57), and “may the pleasantness of God our Lord be upon us; establish the works of our hands upon us” (Psalms 90:17). The descendant of David shall come and redeem us, taking us up to our land with rejoicing. May the House of our holiness and splendor be rebuilt speedily in our time. Amen. May it be His will. +These, then, are the words of the transcriber and compiler. “May the Torah be increased and exalted.” +The insignificant NOSON, son of my lord, father and teacher, Rabbi NAFTALI HERTZ of Greater Nemerov; son-in-law of the rav and sage, the renown pious man, our teacher, Rabbi Dovid Zvi, who the head of the rabbinical court in Sharograd, Kremenetz and Mohilov. + +A Pleasant Song + + + +Go See + + +Come and see the works of God: an amazing revelation concerning the mystery of the greatness of the godly sage, Rabbi Shimon ben Yochai. +Rabbi Shimon ben Yochai gave assurances that through him the Torah would not be forgotten from the Jewish people. As our Sages teach (Shabbat 138b): When our rabbis entered the yeshivah in Yavneh, they said, “The Torah will one day be forgotten by the Jews.” But Rabbi Shimon ben Yochai said that it would not be forgotten, as is written (Deuteronomy 31:21), “It will not be forgotten from the mouth of his offspring.” And, as is explained in the Zohar (III, 124b): Because of this work, the Book of the Zohar, [the Jews] will be redeemed from exile. So now come, see and understand the hidden wonders of our holy Torah. This is why Rabbi Shimon ben Yochai based himself on this verse: “It will not be forgotten from the mouth of his offspring.” For, in truth, this mystery is hinted at and concealed in this very verse. Through the offspring of Yochai, this being Rashby, the Torah will not be forgotten by the Jews. This is because the final letters of the words in this verse “kI loA tishakhaCh mipiY zar’O” are the same letters as YOChAI. This is what the verse hints to and reveals: “It will not be forgotten from the mouth of his offspring”—specifically “from the mouth of his offspring.” That is, “from the mouth of the offspring” of the one who is himself alluded to and hidden in this verse, this being the sage Yochai. Because of the offspring of Yochai, who is hinted at in the final letters of the words in this verse—this being Rashby—the Torah will not be forgotten; for with this Zohar they will be redeemed from exile, as above. And know! the mystery of Rabbi Shimon himself is alluded to in another verse. Know that the holy sage Rabbi Shimon corresponds to (Daniel 4:10): “Ir V’kaddish Min Shemaya Nachit (An angel, a holy one, descended from heaven)”—the first letters of which are ShIMON…. + + + + + + +Torah 1 + + + +Section 1 + +“Ashrei T’mimei Darekh (Happy are those whose way is perfect), who walk with the Torah of God.” (Psalms 119:1) +Know! by means of the Torah, all the prayers and all the requests that we request and pray are accepted. The grace and importance of the Jewish people are thus enhanced and elevated in the estimation of all of whom they may have need, whether in matters spiritual or physical. +For presently, as a result of our many sins, the true grace and importance of the Jewish people have fallen. Now, most of the importance and grace are found with others. By means of the Torah, however, the Jewish people’s grace and importance are enhanced. For the Torah is called “a beloved doe and a yaALat chein (graceful gazelle)” (Proverbs 5:19) —she maALah chein (bestows grace) upon those who study her (Eruvin 54b). And through this, all prayers and requests are accepted. + +Section 2 + +2. For the Jew must always focus on the inner intelligence of every matter, and bind himself to the wisdom and inner intelligence that is to be found in each thing. This, so that the intelligence which is in each thing may enlighten him, that he may draw closer to God through that thing. For the inner intelligence is a great light that shines for a person in all his ways. As it is written (Ecclesiastes 8:1), “A person’s wisdom causes his countenance to shine.” +This is the concept of Yaakov. For YaAKoV merited the rights of the firstborn, which is reishit (beginning), the concept of wisdom, as in (Psalms 111:10), “The reishit is wisdom.” This corresponds to “and YaAKVeiny (he obstructed me) these two times” (Genesis 27:36), which Onkelos renders: “he outwitted me.” +And this is the concept of sun. For the inner intelligence shines for him in all his ways, like the sun. This corresponds to (Proverbs 4:18), “The path of the righteous is like radiant sunlight, shining ever brighter as it approaches noon.” +And this is the concept of the CheT. It suggests ChiuT (life). For the wisdom and the inner intelligence are the vitality of all things, as in (Ecclesiastes 7:12), “Wisdom gives life to those who possess it.” +However, because the light of the inner intelligence is so very great, it is impossible to attain except through the concept of NuN, which is an aspect of Malkhut (Kingship). As it is written (Psalms 72:17), “may his name yeNoN (be perpetuated) as long as the sun,” and Rashi explains that [“yenon”] means kingship. +This is also the concept of the moon. For the moon has no light of her own, only that which she receives from the sun (Zohar I, 238a). And this corresponds to Malkhut. It has nothing of its own other than what it receives from the chet, the aspect of wisdom/sun. As a result, “the light of the moon will be like the light of the sun” (Isaiah 30:26). +However, the person who does not bind himself to the inner intelligence, wisdom and vitality that is in each thing corresponds to Esav. He despised the birthright, as is written (Genesis 25:34), “And Esav despised the rights of the firstborn”—i.e., the inner intelligence. This is (Proverbs 18:2), “The fool does not desire understanding, but only to bare his heart.” And this corresponds to the Kingdom of Evil, to the moon of the Other Side, of which it is said (Isaiah 24:23), “The moon shall be disgraced.” +{“Better a youth, poor and wise, than an old and foolish melekh (king) who no longer knows how to care for himself” (Ecclesiastes 4:13).} This is the concept of the good inclination and the evil inclination. The good inclination is called “poor and wise,” corresponding to Malkhut, which is an aspect of poor and needy, with nothing of her own other than what she receives from Chokhmah (Wisdom). But the evil inclination is called “an old and foolish melekh.” This is Malkhut of the Other Side, who has no desire for wisdom and inner intelligence, as in, “The fool does not desire understanding…” +Each person is required to give strength to the Kingdom of Holiness so that it may overpower the Kingdom of the Other Side. As our Sages taught: A person should always incite the good inclination against the evil inclination (Berakhot 5a). And how is strength given to the Kingdom of Holiness? By means of the Torah study that a person engages in with enthusiasm. {As our Sages taught: A person should always incite… If it leaves, good; if not, he should engage in Torah study (ibid.).} And, as our Sages taught: If this rogue accosts you, drag him to the house of study (Kiddushin 30b). +For it is by means of the Torah that strength is given to the Kingdom of Holiness. Then, Malkhut / nun receives vitality from Chokhmah / chet. The chet and the nun are joined and bound together, and as a result, “the light of the moon will be like the light of the sun.” +And “when the one rises, the other falls” (Rashi, Genesis 25:23) ; thus the Kingdom of Evil falls and is nullified. As is written (Hosea 14:10), “The ways of God are upright, the righteous walk in them whereas the sinners stumble in them.” That is, by means of “the ways of God”—i.e., the Torah—“the righteous,” who adhere to the Kingdom of Holiness, are fortified and receive strength. “… whereas the sinners stumble in them” corresponds to the Kingdom of Evil—i.e., the evil inclination—which falls and is humbled by means of the Torah, as above. + +Section 3 + +3. It is through this that all the prayers and petitions are accepted. For the main reason the requests are not accepted is that the words lack grace and do not penetrate the heart of the one being asked. It is as if there were no place in his heart for the words to enter, because the petitioner is lacking the grace needed for the words to enter the heart of the one he petitions. +But, by means of the Torah—through which the Nun and the Chet are joined and bound together— CheiN (grace) is produced. This is why the Torah is called “yaalat CheiN.” The person then merits that his words are words of charm, and so his words and requests are received. As is the case when someone speaks with chein, the matter penetrates the heart of the one petitioned—i.e., the one being asked. +This is the concept of the tav. That is, by the Chet and Nun being joined and bound, producing CheiN, the TaV is made. This suggests etching and marking, as in (Ezekiel 9:4), “and hiTVita TaV (inscribe a mark).” By means of the chein, a space is carved out and marked in the heart of the one who is petitioned to accept the request. For as a result of the grace, his words are accepted. +Thus it is that the chein etches a place in the heart of the one who is being petitioned, so that the other’s words may enter his heart and cause the request to be accepted. This etching and marking is the concept of the tav. This is the meaning of (Ecclesiastes 9:17), “The words of the wise are heard [for they are spoken] b’nachat (gently).” Specifically nachat —i.e., the aspect of CheiN and the Tav, which together spell NaChaT. Then, his words are heard and his request is accepted. + +Section 4 + +4. Therefore, Yaakov, who is the aspect of inner intelligence, merited grace. As is written (Genesis 33:11), “God has ChaNani (granted me grace).” He, therefore, blessed the tribes with CheiN, as in (ibid., 33:5), “The children with whom the Lord has ChaNan (graced) your servant.” And Binyamin, who was not there at the time, was therefore blessed by Yosef with grace, as is written (Genesis 43:29), “May the Lord yaChNkha (grant you grace), my son.” +And it was specifically Yosef who was able to bless him with chein. This is because Yosef, more than anyone else, embodied the aspect of Yaakov, as in (Genesis 37:2), “These are the chronicles of Yaakov: Yosef.” He was the essence of [Yaakov’s] chronicles, for Yaakov and Yosef are considered as one (Zohar I, 176b). +It is therefore said of Yosef: “The firstborn of his shor (oxen), grandeur is his” (Deuteronomy 33:17). “Firstborn” corresponds to the inner intelligence, as above. And this is “his shor,” it suggests gazing. For it is necessary to focus on the inner intelligence of every matter. Onkelos renders “grandeur is his” as “radiance is his,” an expression of luminance. For the inner intelligence shines for him in each thing. Even in a place that had been dark and obscure, the inner intelligence shines for him—when he merits focusing on the inner intelligence that is found in each thing—and brings him closer to God. + +Section 5 + +5. This is the explanation of what Rabbah bar bar Chanah said: +That wave which would sink a sephinta (ship) appears to have a spark of white flame at its crest. We beat it with a staff on which was etched Ehyeh asher Ehyeh (Bava Batra 73a). +wave - This is the evil inclination. +which would sink a SePhINta — This is the grace and the importance, as suggested by “SePhIN and important” (Moed Katan 28a). The evil inclination desires to sink and subdue, God forbid, the grace and importance of the Jewish people, the aspect of the Kingdom of Holiness. +appears to have a spark of white flame at its crest — Initially, the evil inclination disguises itself in good deeds. It misleads a person, as if it were urging him to perform a mitzvah. This is the meaning of a spark of white flame. The flame is white; even so, it is a destroying angel. +We beat it with a staff on which was etched Ehyeh asher Ehyeh — That is, the principal defeat of the evil inclination is accomplished by means of the Torah, which is comprised entirely of the names of God. +The Torah corresponds to the vav. For the Tablets were six handbreadths long by six handbreadths wide (Bava Batra 14a). This is the aspect of a staff —i.e., sticks. +on which was etched Ehyeh — That is, Holy Names—the aspect of Torah, which corresponds to the vav . The vav has the shape of a stick, and [the Torah] is comprised entirely of the names of God. +In other words, the holy Torah subdues the evil inclination, which wants to drive a person literally insane, God forbid. For a sinner is insane, as our Sages taught: A person does not commit a sin unless a spirit-of-folly has entered into him (Sotah 3a). And, just as the insane must be struck and have [amulets bearing] Holy Names placed upon them, the Torah study one engages in is likewise an aspect of sticks and Holy Names. With it we beat and subdue the evil inclination, and dispel from the person the insanity and foolishness that have entered into him. This is, We beat it with a staff on which was etched Holy Names … (cf. Vayikra Rabbah 25:1). + +Section 6 + +6. And this is [the explanation of the opening verse]: “Ashrei (Happy) are those whose way is perfect, [ho walk with the Torah of God].” +aShRei — This suggests gazing. +whose way is perfect — This corresponds to “Yaakov, a man of perfection” (Genesis 25:27). [Yaakov] is the aspect of inner intelligence, as above. That is, to merit focusing on the inner intelligence of each thing—the aspect of “Yaakov, a man of perfection”—is achieved by means of the Torah. And this is: +who walk with the Torah of God — By studying Torah with enthusiasm, strength is given to the Kingdom of Holiness/ Nun, [enabling it] to receive from the inner intelligence, the Chet. CheiN is then produced and his words are accepted, as explained. As a result, the chein and importance of the Jewish people are enhanced, and all the prayers and petitions are accepted. + +Torah 2 + + + +Section 1 + +“God said to Moshe, ‘Emor El HaKohanim (Speak to the priests), the sons of Aharon, and say to them: Let no [priest] defile himself by [contact with] the dead among his people.’” (Leviticus 21:1) +In Siphra DeTzneuta we find: From Nukva DePardaska the breath of life is drawn to Mashiach (Zohar II, 177a). +For the basic weapon of Mashiach is prayer. This is the aspect of ChoTeM (the nose), as is written (Isaiah 48:9), “For My praise, eChToM (I will restrain My anger) from you.” [Mashiach’s] main vitality is from [the nose]. All the wars he will wage, and all his conquests, will be from there, as is written (Isaiah 11:3), “He shall breathe of the fear of God.” This is the aspect of chotem . +And [prayer] is his essential weapon, as is written (Genesis 48:22), “with my sword and my bow.” <Onkelos renders this: “with my prayer and my supplication,” and likewise> Rashi explains: prayer and entreaty. The same idea is expressed in the verse (Psalms 44:7, 9), “For I trust not in my bow, nor shall my sword save me…[but rather,] in those who praise the Lord all day long.” This corresponds to “For My praise, echtom from you.” + +Section 2 + +2. Now, this weapon must be received by means of the aspect of Yosef—i.e., guarding the brit (Covenant), as in (Psalms 45:4), “Gird your sword upon your thigh.” It is also written (Psalms 132:11, 12), “Of your offspring I will set upon your throne”—this refers to Mashiach, who is the aspect of prayer—“if your children will guard My brit”—by the means of the aspect of Yosef. +Yosef, who guarded the brit, gained the rights of the firstborn. This corresponds to the divine service of prayer, which is an aspect of the double portion [inherited by the firstborn]. For prayer is itself twofold, as it is comprised of both praise of God and requesting one’s needs. This corresponds to “a double-edged sword in their hand” (Psalms 149:6) —i.e., two edges, a double portion. It was taken from Reuven, because he defiled his father’s bed (Genesis 49:4) ; for [the birthright] is dependent upon guarding the brit . + +Section 3 + +3. One who is worthy of this sword must understand how to do battle with it. He should not deflect it to the right or to the left, but be able to “strike at a hair and not miss” (Judges 20:16). +And this is impossible without the attribute of mishpat (justice). For mishpat is the center pillar (Tikkuney Zohar, Introduction 7a). That is, to strike with one’s weapon at the precise point, inclining to neither the right nor the left, but at the center. This corresponds to “He orders his d’varav (affairs) with mishpat” (Psalms 112:5). {“It is a chok (statute) for Israel, a mishpat of the Lord of Yaakov” (Psalms 81:5).} +This is the reason Yosef received the rights of the firstborn specifically from Yaakov, as in (Genesis 48:22), “I have given you….” “I,” <because Yaakov is> the aspect of mishpat. And this is: “It is a chok for Israel.” <“Chok”> suggests brit, as in (Shabbat 137b): A chok was placed on his flesh. [Therefore,] “… a mishpat of the Lord of Yaakov.” Yosef must receive this sword from the aspect of mishpat, so that he might “order his words with mishpat .” This is the meaning of (Psalms 72:1), “O Lord, give Your mishpatim to the king”—i.e., that Mashiach will receive from the aspect of mishpat . + +Section 4 + +4. And how does one merit the aspect of mishpat? through charity. In giving charity one embraces the attribute of mishpat. As it is written (Deuteronomy 33:21), “He executed the charity of God and His mishpatim”; and as in (Psalms 99:4), “You execute mishpat and charity in Yaakov.” +For charity <is itself> a product of mishpat, as in (Psalms 75:8), “The Lord is judge, He brings down one and lifts up another”—He impoverishes one and enriches another. And when a person gives charity, he corresponds to “brings down one <and lifts up another>.” <He “brings down one,”> because he subtracts from his own money; and he “lifts up another,” because he enriches the poor man. Consequently, through this he embraces the attribute of mishpat . +This is the reason it is necessary to donate charity before praying; so that he will “y’KhaLKeiL d’varav (order his words) with mishpat”—he can “strike at a hair and not miss.” +Our Sages taught: Why did Yaakov give the rights of the firstborn to Yosef? because he provided for him. This is like the parable of the householder who supported an orphan in his home… (Bava Batra 123a). +It is written (Genesis 47:12), “And Yosef y’KhaLKeiL (provided) his father and brethren and all his father’s household with bread, lephiy hataf (according to their little ones).” {The word “HaTaF” also denotes speech,} as in (Ezekiel 21:2), “HaTeiF (preach) to the south.” Lephiy hataf indicates that [Yosef’s] prayers flowed from his lips. And, because of [Yosef’s] charitable deed, Yaakov, the aspect of mishpat, granted him the rights of the firstborn—the aspect of prayer. As is written, “I [Yaakov,] have given you one portion….” Specifically “I,” for he is the aspect of mishpat . + +Section 5 + +5. Now, the main cause of foreign thoughts <during prayer> is the corruption of mishpat. For mishpat is an aspect of AYNin (eyes), as in (Genesis 14:7), “They came to AYN Mishpat.” This corresponds to “[Israel will dwell securely, apart,] AYN Yaakov…” (Deuteronomy 33:28). +And through the corruption of <the> mishpat, the eyes are impaired, as in (Deuteronomy 16:19), “For bribery blinds the eyes of the wise.” This is the concept of foreign thoughts during prayer. They are like clouds covering the eyes, as is written (Lamentations 3:44), “[God,] You have covered Yourself with a cloud, so that prayer should not pass through.” +But in the Future, the concept of mishpat shall be restored, as in (Isaiah 1:27), “Zion shall be redeemed through mishpat <and her captives through charity>.” Then, the clouds that cover the eyes will pass, as in (ibid. 52:8), “for eye to eye they will see God returning to Zion.” And this is why Yosef is called “bein porat aley AYiN (a fruitful bough by the well)” (Genesis 49:22). + +Section 6 + +6. <Therefore, before praying> it is necessary for each individual to <attach himself to the true> tzaddikim of the generation. For each <true> tzaddik is an aspect <of Mashiach, an aspect of Moshe>. Thus we find the tzaddikim addressing each other as Moshe (Shabbat 101b): “Moshe, you said it well.” Also, Moshe is identified with Mashiach, as in (Genesis 49:10), “until Shiloh will come”—this is Moshe, <as they have the same numerical value> (Zohar I, 25b). +And every single prayer that each person prays is a <separate> component of the Shekhinah (Divine Presence). They correspond to the components of the Tabernacle. There was no one in Israel who was able to place all the various parts in their proper positions, just Moshe alone. For this reason it is necessary to bring and bind all prayers to the <tzaddikim> of the generation, as is written (Exodus 39:33), “They brought the Tabernacle to Moshe.” He is the one who understands how to connect one part to the next and so erect the complete structure, as in (ibid. 40:18), “Moshe erected the Tabernacle.” + +Section 7 + +7 . Now, all the Torah a person studies for the purpose of observing and fulfilling—all these letters are sparks of souls, and they are clothed within the prayer. There, they are renewed in an aspect of pregnancy. {As is brought in the Sefer HaGilgulim: All the souls enter Malkhut (Kingship) in the aspect of pregnancy and are renewed there.} +This is the meaning of (Psalms 19:2), “The ShaMaYiM (heavens) declare the glory of the Almighty.” This refers to the Torah, which is aiSh (fire) and MaYiM (water)—the aspect of souls. These [souls] enter into the prayer, which is an aspect of “the glory of the Almighty,” as is written (Psalms 66:2), “Make glorious His praise”—corresponding to “For My praise, echtom from you.” +Thus, these souls together with prayer <are termed> “glory” on account of [prayer’s] clothing <them>. Just as Rabbi Yochanan, who called his clothing “my glorifiers” (Shabbat 113a). As a result, it is called “the glory of the Almighty.” And they illuminate each other: the souls shine to prayer in an aspect of raising feminine waters, and prayer shines to the souls in the aspect of new insights. For she renews them in an aspect of pregnancy. +And the souls, when clothed in prayer and brought to the tzaddik of the generation, are an aspect of “maidens, her companions who follow her, shall be brought to you” (Psalms 45:15). + +Section 8 + +8. Rabbah bar bar Chanah recounted: Once, while traveling on a ship, we saw this fish. ChoL (sand) yatva (had settled) on its back and a meadow sprouted up. Thinking it to be dry land we ascended, and we baked and cooked on its back. When its back became hot, it turned over. Were it not that we were near the ship, we would have drowned (Bava Batra 73b). This is the meaning of what Rabbah bar bar Chanah said: we saw this fish — For in our exile the Holy One has, as it were, hidden His countenance. <As is written (Deuteronomy 31:18), “and I will utterly hide My face,” and> as in (Psalms 30:8), “You hid Your face.” <It is known that the face> is an aspect of compassion, <and conversely the back> is an aspect of stern judgment. Thus, all our prayers and petitions are <only> concerned with His having turned His back to us; that He should return His countenance. As <King David requested> (Psalms 86:16), “O turn to me <and show me mercy>,” and as in (Numbers 6:25, 26), “May God make His countenance shine <upon you and grant you mercy. May God turn His countenance to you.>” +When we see the length of <this bitter> exile and how each day we cry out to Him and yet are not saved, there are those of our people, the Children of Israel, who err in their heart, God forbid. <They say> that all the prayers are for naught. But in truth, <it is not so>. The tzaddikim of each and every generation raise <all the prayers> and erect them, as in, “Moshe erected the Tabernacle.” They raise each and every part to its place and build the structure of the Shekhinah bit by bit, until the full measure of it structure is realized. Then Mashiach, who is Moshe, will come and consummate it, by erecting it perfectly. +This is the meaning [of Rabbah bar bar Chanah’s statement]: +we saw this fish — This alludes to the tzaddik of the generation, who is called a fish, <as is known>. This is the aspect of Moshe-Mashiach. +ChoL, sand, had settled on its back — <“Chol” suggests prayer, as in, “Then Moshe ChaL (began to plead)” (Exodus 32:11). Sand… on its back:> These are the prayers we pray because He has, as it were, turned His back to us. +yatva, had settled — This is, “They brought the Tabernacle to Moshe.” For it is necessary to bring and bind the prayers to the <tzaddikim> of the generation. +a meadow sprouted up — These are the souls which accompany the prayers, “her companions who follow her….” For the souls are called grass, as is written (Ezekiel 16:7), “I caused you to increase like the foliage of the field.” +Thinking it to be dry — That is, that the prayers [are dried out and] do not bear fruit. But in truth, it is not so. Rather: +We ascended, and we baked and cooked — All the prayers ascend and rise upward. And the more we pray, the more the Shekhinah is built up. She then prepares herself for union. This is we baked and cooked. Baking and cooking are preparations for eating, which is [a metaphor for] union, as is written (Genesis 39:6), “except for the food he himself ate.” +< When its back became hot — That is,> when the structure of the entire Shekhinah is completed through the multitude of prayers, <then God’s> compassion will warm. The attribute of stern judgment is transformed into the attribute of compassion. This is: +became hot — When His compassion warmed. +its back… turned over — That is, the attribute of stern judgment is transformed into the attribute of compassion. +Were it not that we were near the ship < we would have drowned> — This is (Isaiah 48:11), “For My own sake, for My own sake I will do it.” As is found in the Midrash <concerning the verse,> “Who preceded Me that I should reward him?” (Job 41:3) —who has made a mezuzah for My sake before I gave him a house (Vayikra Rabbah 27:2) ? From this we can conclude that all our good deeds and all the prayers are entirely from Him. Thus, it is not proper to consider receiving reward for any <mitzvah or prayer>. +And although it appears that through our prayers and study of Torah the redemption will come, even so, we are in need of His kindness; that in His kindness He will redeem us. This is: +Were it not that we were near the ship. This corresponds to kindness. As our Sages taught: The majority of sailors are benevolent (Kiddushin 482a). Were it not for His kindness, we would, God forbid, have drowned in exile. <But, by means of His kindness, He will soon redeem us. Amen.> + +Section 9 + +9. This is the explanation [of the opening verse]: {“God said to Moshe, ‘Speak to the priests, the sons of Aharon, and say to them: Let no [priest] defile himself by [contact with] the dead among his people.’”} +Speak to the priests — EMoR suggests prayer, as is written (Deuteronomy 26:17), “For God he’EMaRta (you have spoken out) this day.” +priests — They represent the Torah, the souls, as is written (Malachi 2:7), “For the priest’s lips guard knowledge, and they seek Torah from his mouth.” +Aharon — He is the aspect of mishpat, as is written (Exodus 28:30), “Aharon shall bear the mishpat of the Israelites [on his heart].” For it is necessary to bring all the prayers to the aspect of Moshe-Mashiach. He will then raise <them, as in, “They brought the Tabernacle to Moshe,” and, “Moshe erected> the Tabernacle.” +Thus, Rashi explains: “to haZHiR, warn, the grown-ups concerning the little ones. This refers to the tzaddik of the generation, the aspect of Moshe, the great light. He yaZHiR (shines) into and illuminates the prayer, which is the aspect of a small light (see Zohar II, 238b). +Let no priest defile himself… the dead among his people — This is accomplished by guarding the brit. As is brought in the Zohar (III, 15b): The basic drive of the evil inclination is for sexual promiscuity, this being the fundamental source of defilement. +And when a person guards the brit, he merits prayer—the aspect of “For my praise, echtom from you.” This is because the sense of smell is mainly dependent upon purity. As our Sages taught: When purity was lost, fragrance was <taken away> (Sotah 49a). As in the incident which the Talmud relates: [Rav Huna found some Hynunus dates and wrapped them in his shawl. Rava, his son, came by] and said to him, “I smell the scent of Hynunus about you.” “My son,” he replied, “you possess purity!” + +Torah 3 + + + +Section 1 + +Rabbah bar bar Chanah recounted: I myself saw this akrukta that was as akra deHagrunia (the city of Hagrunia) . And how large was the city of Hagrunia? Sixty houses. A serpent came by and swallowed it. A pushkantza came by and swallowed the serpent. It ascended and perched on a tree. Come, see how great the strength of that tree is! (Bava Batra 73b). +Behold! when someone listens to the singing of a singer who is wicked, it is detrimental to his serving the Creator. But when he listens to a singer who is virtuous and worthy, it helps him, as will be explained. +The reason for this is that the voice of song is drawn from the birds. As we find in the Midrash: Why is the purification of a leper dependent upon two live pure birds? Let the chatterer come and atone for the chatterer (cf. Vayikra Rabbah 16:7). For he was stricken on account of his voice, which spoke lashon hara (slander). +We see, then, that the virtuous person draws his song from the two live pure birds. Thus it is written in the Zohar (III, 53b) that these two birds nurse from the same place that the prophets nurse. This is why a singer is called a ChaZaN, from the word ChaZoN, which connotes prophecy. [The chazan] takes his song from the same place that the prophets nurse. +But when a singer is wicked, he takes his song from other birds, [from] those of the kelipah (evil forces). Thus it is written in the Zohar (I, 217b) that the birds of the kelipah nurse from the breasts of Malkhut (Kingship): When midnight comes, a cry goes out, “As birds are caught in a trap, so are the children of man ensnared” (Ecclesiastes 9:12).<And if the singer is wicked, then when a person hears him and is attracted by his singing, he, too, becomes trapped in that evil snare. As is written in the Zohar (ibid.): “… so are the children of man ensnared.”> +The remedy, which makes it possible to listen to the <voice> of any individual <without being harmed>, is studying the Oral Torah at night. This refers to the Talmud, which is an aspect of night. As is brought in the Midrash (Shochar Tov, 19): When Moshe was on Mount [Sinai] for forty days and forty nights, he had no way of knowing whether it was day or night. Except, that when he was taught the Written Torah, he knew it was day, and when he was taught the Oral Torah, he knew it was night. +We see, then, that the Oral Torah is an aspect of night. As our Sages taught: “He seated me in dark places” (Lamentations 3:6) —this is the Babylonian Talmud (Sanhedrin 24a). And it is written (Genesis 1:5), “and the darkness He called night.” +By studying the six orders <of the Mishnah> a person rectifies the six rings of the windpipe, via which the voice emerges. This is (Lamentations 2:19), “Rise, sing out in the night.” Song is raised up by means of “the night”—i.e., the six orders of the Talmud. +However, when a person studies not for learning’s own sake [but] in order to be called rabbi, <such> study is not all that meritorious. Yet if he studies at night, a thread of lovingkindness is drawn over him <during the day> (Chagigah 12b), and it protects him from being adversely affected by this intention. + +Section 2 + +2. Now, it is brought in the writings of the Ari, of blessed memory, that the birds of the kelipah are the intellect of Malkhut d’Kelipah (Kingdom of the Other Side), whereas these two live pure birds are the concept of building up Malkhut d’Kedushah (Kingdom of Holiness). +David was therefore lauded before Shaul as one “who is skilled at playing music” (1 Samuel 16:18). This is because song is the concept of building up Malkhut, which is why [David] was deserving of malkhut (kingship). Thus, of [David] it is written, “From behind the nursing ewes He brought him <to tend His people Yaakov>” (Psalms 78:71). <“From behind the nursing ewes”>—that is, from behind those that suckle. This refers to Netzach and Hod, for they nourish the prophets and are the concept of building up Malkhut. + +Section 3 + +3. This is the meaning of what Rabbah bar bar Chanah said: +I myself saw this akrukta — Rashbam comments [that this is a] tzephardeah —i.e., tzipor deah. <As explained, the birds of the kelipah are the intellect of Malkhut of the Other Side. This is the tzipor deah.> +That was as aKRA dehaGRuNia, the city of Hagrunia — This is phonetically similar to “KRA beGaRoN (cry out from the throat)” (Isaiah 58:1) —i.e., the song is drawn <from the tzipor deah mentioned above>. +And how large was akra dehagrunia? Sixty houses — That is, by what means is the concept of “cry out from the throat” rectified? By means of the “sixty houses,” the sixty tractates [of the Talmud]. Thus, Rashbam comments: “the Talmud says this.” One should study Talmud. +A serpent came by and swallowed it — Rashbam comments: “Rabbah says this.” That is, <his study was> not for its own sake, and so the serpent <swallowed> it. This is why Rashbam comments: “RaBbah says this”—i.e., <he studied> in order to be called RaBbi. +A pushkantza came by — Rashbam explains [that this is an] OReV, <which is similar to ARVit>—i.e., <at night>. One should study at night. +and swallowed the serpent — [The study of Torah at night] protected him from the above mentioned serpent. +It ascended and perched on a tree — Maharsha comments that this is the aspect of Avraham, of whom it is written (Genesis 21:33), “He planted a tree.” This corresponds to lovingkindness. The thread of lovingkindness that is drawn over him protects him from the serpent. +Come, see how great the strength of that tree is! — Rabbah expressed his amazement that God’s lovingkindness on our behalf is so overpowering, that it can even protect us from this. + +Section 4 + +4. With this, it is possible to reconcile the juxtaposition in the Mishnah: Get yourself a rabbi, acquire for yourself a companion, and judge everyone favorably (Avot 1:6). +By listening to song in the manner explained above <and becoming absorbed in it—so that when another sings joyously, he, too, rejoices in God; and when another sings with spiritual inspiration, he, too, is inspired and contemplates repentance—he then> rectifies the concept of building up Malkhut, <namely, Netzach and Hod, as mentioned>. +This is, “Get yourself a rabbi”—i.e., <rectify> the aspect of Malkhut. It is accomplished by “K’NeH (acquire) for yourself a companion.” That is, by means of the KaNeH (windpipe), via which the voice emerges. +This joins the two cherubs so that they are face to face, “as the embrace of a man and his consort” (1 Kings 7:36) when the Jewish people perform the will of the Holy One (Bava Batra 99a). +But, then, when a person rectifies his aspect of Malkhut, he is able to rule over whatever he chooses. He can bring death to one person, or give life to another. The world would then be ravaged. To this [the Mishnah] says, “and judge everyone favorably.” It is necessary to judge each person favorably, for the Holy One has no desire in the world’s destruction: “He did not create it a wasteland, but formed it to be inhabited” (Isaiah 45:18). + +Section 5 + +5 . This is also the reason people are now fond of saying that chazanim (cantors) are fools, lacking in deah (knowledge). For Malkhut of Holiness is presently in exile. Song is [generally] drawn from the place of the prophets, from the mentalities and daat of Malkhut of Holiness. But now that Malkhut is in exile and song is consequently impaired, the chazanim lack daat. For, at present, they do not have the power to draw song from its source in holiness, which is the mentalities and intellect of Malkhut of Holiness. +But in the Future, when Malkhut of Holiness ascends and “God will be King over the entire earth” (Zechariah 14:9), then song will be uplifted and perfected in the aspect of the intellect of Malkhut of Holiness, from which song is drawn. +This is the meaning of “For the Lord is King of all the earth, zamru maskil (sing, O intelligent one)” (Psalms 47:8). For when God will be King over all the earth and Malkhut of Holiness ascends, then, “ZaMRu maSKiL”—i.e., the chazanim who m’ZaMRim (sing) will have daat and SeKheL (intelligence) by virtue of Malkhut of Holiness having ascended. They will receive song from its source in holiness, which is the intellect and mentalities of Malkhut of Holiness, as explained. +Addendum relating to the lesson: + +Section 6 + +6. This is the meaning of, “For Your lovingkindness is higher than the heavens” (Psalms 108:5). “Heavens” corresponds to the voice, as is written, “You caused Your voice to be heard from heaven.” For by means of lovingkindness—i.e., the thread of lovingkindness drawn over one who studies Torah at night—the voice is rectified. This is, “For Your lovingkindness is higher than the heavens.” + +Section 7 + +7. The two birds of holiness, from which prophecy is drawn, are an aspect of building up Malkhut of Holiness. This is why the appointment of a king was based on prophecy; as was the case for the entire Davidic dynasty, which was prophetically determined. And prophecy is drawn from the cherubs, which correspond to the two birds, the concept of building up Malkhut of Holiness. + +Section 8 + +8. “From behind the nursing ewes He brought him” —that is, from behind those that suckle. [This refers to Netzach and Hod,] for they nourish the prophets and are the concept of building up Malkhut . This is the meaning of, “From behind the nursing ewes.” King David had the ability to rectify and uplift even the song of someone who was not virtuous, to elevate it to holiness. +This is: From behind the nursing ewes He brought him… —referring even to the song that is from the AChoRey (back) of holiness; corresponding to “From AChaR (behind) the nursing ewes,” from achar those that suckle. For song that is holy is from the place that the prophets nurse. But song that is not holy corresponds to “From achar the nursing ewes…”—from the achorey of holiness. King David was able to correct this song as well. And as a result, Malkhut of Holiness ascended. This is: “From behind the nursing ewes He brought him to tend [His people] Yaakov….” For it was through this that [David] merited malkhut (kingship). + +Torah 4 + + + +Section 1 + +“Anokhi YHVH Elohekha (I am God your Lord) Who brought you out of the land of Mitzrayim (Egypt), from the house of slavery.” (Exodus 20:2) +When a person knows that everything that happens to him is for his benefit, this perception is a foretaste of the World to Come. As <King David> said, “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word” (Psalms 56:11). +And this perception is a foretaste of the World to Come, as our Sages taught: “On that day God shall be one and His Name one” (Zechariah 14:9). They asked: Is He now not one? And our Sages answered: At present, the blessing “Who is good and beneficent” is recited over good, whereas “the truthful Judge” is recited over bad. But in the Future, it will be entirely “Who is good and beneficent” (Pesachim 50a). The Holy Name YHVH and the Holy Name Elohim will be totally one. + +Section 2 + +2. Now, it is impossible for a person to grasp this perception except when he uplifts Malkhut d’Kedushah (Kingdom of Holiness) from its exile among the nations. For presently, malkhut and rule <are in the hands of> the nations. This is the reason <they rule over us with the power of malkhut they possess>. They nurse from the aspect of Malkhut, which is called Elohim, as is written (Psalms 74:12), “Elohim is my King from long ago.” But when a person raises Malkhut from among the nations, it is the fulfillment of the verse (Psalms 47:8), “For Elohim is King of all the earth.” + +Section 3 + +3. Yet it is impossible to return the kingdom to the Holy One, except by means of spoken confession in the presence of a Talmid Chakham (Torah scholar). Through this, one rectifies the aspect of Malkhut and raises it to its source. +{“Take d’varim (words) with you and return to YHVH (God)” (Hosea 14:3).} This is the meaning of, “Take D’VaRim with you…”—i.e., spoken confession. This is the aspect of Malkhut, as in, “one DaBoR (spokesman) to a generation” (Sanhedrin 8a) ; dabor connotes < malkhut> and ruler. “… and return to YHVH”—so that they rectify and elevate the aspect of d’varim / Malkhut / Elohim to [the level of] YHVH. As mentioned above, “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word.” This is, to know that everything that happens to him is all for his good, and to recite the blessing “Who is good and beneficent” over everything. + +Section 4 + +4. Knowing all this is called complete awareness. For the essence of awareness is the union of < chasadim (benevolences) and gevurot (severities)>. This is called daat. In other words, he does not differentiate between lovingkindness and judgment, but blesses “Who is good and beneficent” over everything. This is called “YHVH is one and His Name is one.” As our Sages taught: In the Future, there will be total oneness and it will be entirely “Who is good and beneficent.” +This is: “YHVH is echad (one) [and His Name is echad].” “His Name” corresponds to Elohim / Malkhut, as is written (2 Samuel 8:13), “David made a name for himself”—<he being malkhut>. Echad has the same numerical value as ahavah (love). +Therefore, whether it be YHVH —which is compassion—or whether it be “His Name”—which corresponds to Elohim /judgment—all is for your benefit and a result of the love which the Holy One has for you. As it is written, “For those whom God loves, He rebukes” (Proverbs 3:12) ; and, “Of all the families of the earth, I knew only you [Israel]. That is why I will punish you for all your iniquities” (Amos 3:2). + +Section 5 + +5 . And, a person’s iniquities are on his bones, as is written (Ezekiel 32:27), “and their iniquities will be etched upon their bones.” Each sin has its own combination of letters. When a person commits a particular sin, a negative letter-combination is etched upon his bones. This brings the spoken aspect of the prohibition which he has transgressed into the realm of impurity. In other words, he brings the aspect of Malkhut /< dabor> among the nations, giving them the power to rule. +For example: If he transgressed the utterance of the prohibition “You shall have no [other gods besides Me]” (Exodus 20:3), then he destroys the utterance’s positive letter-combination and forms a negative letter-combination. This letter-combination is etched upon his bones,<in fulfillment of:> “It is your iniquities that have turned away these things” (Jeremiah 5:25). And it is written, “Evil is the deathblow of the wicked” (Psalms 34:22). +By means of spoken confession, however, the letters disappear from the bones into which they have been etched and are transformed into the words of confession. For speech emanates from one’s bones, as is written (Psalms 35:10), “All my bones will say.” He tears down the negative structure and combination, and from [the letters] builds Malkhut d’Kedushah. +This is what the Sages said: During the time the Israelites traveled in the desert, Yehudah’s bones rolled about [in his coffin] until Moshe said (Deuteronomy 33:7), “Hear, O God, the voice of Yehudah” (Sotah 7b). Moshe requested that the Holy One remember for Yehudah’s sake the confession he had made. And this is just what happened. Thus it was specifically “his bones rolled about,” as is written, “and their iniquities will be etched upon their bones.” But by means of the confession, they were rectified and each one went into its place. +And Yehudah corresponds to Malkhut —an allusion that the aspect of Malkhut is rectified through spoken confession. +This was accomplished with the aid of Moshe, who recalled the confession. For it is necessary that the confession take place in the presence of a Talmid Chakham. And every Torah scholar is an aspect of Moshe, <as the Talmud states:> “Moshe, you said it well” (Shabbat 101b). By Moshe’s mentioning the confession, it was considered as if [Yehudah] had now confessed <literally in his presence>. This caused the aspect of Malkhut to be rectified and the negative letter-combination, which had been etched upon [Yehudah’s] bones, to be torn down. + +Section 6 + +6. This is the aspect of returning Malkhut to its source. For the source of Malkhut is fire, as our Sages taught: Why did Nevat err? because he saw fire escape from his member (Sanhedrin 101b). And the Torah is called fire, because it is from there that Malkhut originates. As it is written (Jeremiah 23:29), “Behold, My Word is like fire,” and (Proverbs 8:15), “Through me kings rule.” And the essence of Torah is the Torah scholar, as our Sages taught (Makkot 22b): How foolish are those who stand up before a Torah scroll and yet do not stand before a rabbinical scholar! +This is: “Every davar (thing) that was used in fire, must go through fire <to be purged>” (Numbers 31:23). “Davar” corresponds to Malkhut, which has been <sunk> into the realm of impurity <due to> the heat of the evil inclination, as in, “the fire of Amram” (Kiddushin 81a). “… must go through the fire”—its rectification is by means of fire, i.e., spoken confession before a Talmid Chakham. +And this is the connotation of aveyrah (transgression): the AVeyRah letter-combination OVeR (crosses) within his bones, from AyVeR to AyVeR (side to side). The word mitzvah, however, connotes joining together. When a person performs bundles of commandments, he binds together the shattered fragments of his bones, as is written (Psalms 34:21), “[God] safeguards all his bones, [not one of them is broken].” + +Section 7 + +7. {“The King’s wrath is a messenger of death, but a wise man can pacify it” (Proverbs 16:14).} And this is the explanation of the verse: “The King’s wrath is a messenger of death.” For the wrath of the Holy One is on account of Malkhut <that has been demeaned among the nations>. “… but a wise man can pacify it”—i.e., the aspect of Talmid Chakham /Moshe, who will atone for [the sinner]. As it is written (Micah 7:18), “[The Lord] forgives the transgression for the remnant <of His inheritance>”—for the sake of the one who considers himself as remnants (Rosh HaShanah 17a). +We find, then, that when he comes before a Torah scholar and expresses all his letter-combinations in a Talmid Chakham’s presence…. The Torah scholar is an aspect of Moshe-<Mashiach,> who considered himself as “remnants,” as is written (Numbers 12:3), “The man Moshe, however, was very humble.” This is the reason he is called a wise man, as is written (Job 28:12), “Wisdom comes from Ayin (Nothingness).” Through this the wise man has the power to appease, as is written, “but a wise man can pacify it.” +This is why when Moshe prayed that the sin of the Golden Calf [be pardoned], he said (Exodus 32:32), “If You would, forgive their sin. But if not, please blot me out [from the book that You have written]!” It is impossible for a person not to feel some pride when he hears himself being praised. All the more so, when a great king praises and lauds the person; then, it is certainly impossible that he would not be moved to some feelings of self-importance. However, this necessitates the negation of all one’s emotions and corporeality. Then, a person can hear himself being praised and not come to any pride. This was the case with Moshe Rabbeinu, who saw it written in the Torah: “God spoke to Moshe,” [and] “God said to Moshe.” Each day, the Jewish people read in the Torah [God’s] praise of Moshe. What’s more, he himself related his praise to them. Yet Moshe had no feelings of haughtiness or pride from this, as is written, “The man Moshe, however, was very humble.” And, certainly, by means of his humility Moshe had the power to atone for the sin of the Golden Calf, as is written, “… but a wise man can pacify it.” +This was Moshe’s argument: “But if not”—i.e., if You do not forgive their sin, You are demonstrating that I do not possess the humility needed to atone for the sin of the Golden Calf. This is why I requested, “please blot me out,” so as not to be tripped up by pride. For I constantly see and hear the recounting of my name and praise in the Torah. Who can stand up to this—hearing his praise recounted and not become haughty—if not a very humble person? And, if I am humble, You must pardon their sin, as is written, “[The Lord] forgives the transgression for the remnant….” +This is (Deuteronomy 33:5): “There was a MeLeKh (king) in Yeshurun”—indicating that MaLKhut had risen to its source, as it is written (Psalms 37:11), “But the humble will inherit the earth.” “Earth” is dina d’malkhuta (the law of the government), as is written (Job 20:27), “Earth rises up against him.” + +Section 8 + +8. This is the meaning of what the Sages said: +It is comparable to someone who was walking along a path in the utter darkness of night. He was afraid of the thorns and the ditches, of wild beasts and bandits ; not knowing which path he was on. When he happened upon a lit torch, he was saved from the thorns and the ditches but he was still afraid of wild beasts and bandits ; not knowing which path he was on. When dawn broke, he was saved from wild beasts and bandits, yet still did not know which path he was on. When he came to a crossroads, he was saved from all of them…. What is this crossroads? Rabbi Chisda said: It is a Talmid Chakham and the day of death (Sotah 21a). +It is known that all evil character traits and their derivatives stem from the four yesodot (fundamental elements), the four humors. As is brought in Mishnat Chassidim: Melancholy and its derivatives stem from the mineral life form; evil passions and their derivatives stem from the vegetable life form; idle chatter and its derivatives stem from the animal life form; pride and its derivatives stem from the human life form. +Anyone who would take the path of <God> must break all of the vices <and talk about all his traits> in the presence of a Talmid Chakham —i.e., spoken confession. The Torah scholar will then define and clarify a path in line with the root of his soul. +Now, there are three steps in attachment to the tzaddikim. Through these three steps, everything is rectified. The three steps are as follows: +The first step entails seeing the tzaddik, as in (Isaiah 30:20), “your eyes will see your teacher.” This step negates the vices that stem from the two yesodot, mineral and vegetable—namely, melancholy with its derivatives, and evil passions. For the tzaddik of the generation is called “Mother,” because he nurses the Jewish people with the light of his Torah. And the Torah is called “milk,” as is written (Song of Songs 4:11), “Honey and milk under your tongue.” We have empirical validation for this: Even when a child is sad and lethargic, if he sees his mother, he very quickly stirs toward her—i.e., toward his source. We also see clearly that when a child is absorbed in his own nonsense, even though he has a great desire for this, if he sees his mother, he throws away all of his desires and draws close to her. We find, then, that the vices stemming from the two yesodot, mineral and vegetable, are negated by gazing at the countenance of the tzaddik. +This is: He was afraid of the thorns, the aspect of the vegetable life form; and the ditches, the aspect of the mineral life form. When he happened upon a lit torch —this is a Talmid Chakham, who <glows> with the light of the Torah. Through him he is saved from the vices that stem from the two yesodot, mineral and vegetable; and then he is saved from the thorns and the ditches . +The second step is the charity one gives to a Talmid Chakham <who embodies a number of souls>. Through this he is saved from the vices that stem from the two yesodot, animal and human—the aspects of wild beasts and bandits, which are idle chatter and pride and their derivatives. This is because idle chatter and slanderous gossip engender poverty, as is written (Exodus 4:19), “All the men have died”—this is poverty (Nedarim 64b). Also, concerning pride it is taught: Poverty is a sign of a haughty spirit (Kiddushin 49b). But by giving charity, a person becomes wealthy. As the Sages taught: “Though they were united and likewise many, even so they are over and gone; I have afflicted you, but will afflict you no more” (Nahum 1:12) —he is never again made to experience the markings of poverty (Gittin 7b). +And this is: When dawn broke, he was saved from wild beasts and bandits. The break of dawn is an allusion to charity, as is written (Isaiah 58:7-8), “When you see the naked, and you clothe him…. Then your light shall burst forth like the dawn.” We find, then, that through charity one is saved from the vices that stem from the two yesodot, animal and human, corresponding to wild beasts and bandits. +The third step is when one makes a spoken confession in a Torah scholar’s presence. Through this the Talmid Chakham guides him on a proper path in line with the root of his soul. +This is: When he came to a crossroads. And the Sages comment, It is a Talmid Chakham and the day of death. This is the step of spoken confession before a Talmid Chakham. The day of death is an allusion to confession, as the Sages taught: All those about to be put to death, confess (Sanhedrin 43b). This is called PaRaShat DeRaKhim (a crossroads), because the Torah scholar maPhRiSh lo DeReKh (defines his path) in line with the root of his soul. +Then, he was saved from all of them . Because, before he confessed, even though he was close to the Torah scholar and had given him money, he still does not know which path he was on. For “A path may seem right to a man, but its end leads to death” (Proverbs 14:12). But when he comes to a crossroads, which is a Talmid Chakham and the day of death —i.e., spoken confession before a Talmid Chakham —then, he was saved from all of them . + +Section 9 + +9. This applies each time <you come to> a Torah scholar. <You should tell him all the conundrums in your heart.> The Talmid Chakham is an aspect of Moshe, who is an aspect of Ayin, as is written, “Wisdom comes from Ayin .” And in this way, you become encompassed in Ein Sof (Infinite One). +This is the concept of zarka: it is thrown back to the place from which it was taken (Tikkuney Zohar #21). This is returning Malkhut to Ein Sof, which is the will in all the wills. For Malkhut corresponds to the letters of speech, with the will of God clothed in each and every letter. It was God’s will that one letter have such and such a shape, and another letter have a different shape. We find, then, that [God’s] wills—i.e., the forms of the letters—serve to reveal His Malkhut. And all these wills, the forms, stem from the will of Ein Sof —which has no form <at all>. +And all the objects and material existence in the world originate from the letters, i.e., from Malkhut. This is because material existence is a consequence of Malkhut, of the Holy One’s desire that His Malkhut be revealed in the world. Through this He created the world ex nihilo. All the wills—the forms and all material existence, corresponding to Malkhut —receive their vitality from the will of Ein Sof. As is taught (Megillah 31a): “In every place that you find the greatness of the Holy One”—i.e., His Malkhut /wills—“there, you find His humility”—i.e., the will of Ein Sof. +And this is an aspect of stripping oneself of corporeality. For when a person wants to be encompassed in the will of Ein Sof, he must negate his material being. +This is what is written in the Zohar (II, 88b), that Moshe passed away on Shabbat, at the time of Minchah. For that is when raava d’raaven (Will of Wills) is revealed. This is the will of Ein Sof, from whom all wills <and all material existence> receive their vitality. This was because Moshe had totally negated his material being, as is written, “After all, nachnu mah (what are we)?” (Exodus 16:7). +{“So Moshe the servant of God died there, in the land of Moav, by the kiss of God. [God] buried him in the valley in the land of Moav, opposite Beit Pe’or. No man knows his burial place to this day” (Deuteronomy 34:5-7).} This is the meaning of “[God] buried him in the valley”—it alludes to < Ein Sof,> as is written (Isaiah 40:4), “Every valley shall be elevated.” “In the land of Moav”—this alludes to Malkhut, for King David descended from Moav. Moshe ascended into Ein Sof, into Will of Wills, <the aspect of> raava d’raaven. This corresponds to the will of Ein Sof, which is clothed in the wills/forms of the letters, the aspect of Malkhut. As explained, “In every place that you find His greatness”—i.e., Malkhut, the aspect of <will>—“there, you find <His humility>”—i.e., the will of Ein Sof. +This is: “opposite Beit Pe’or.” As the Sages taught: Why was [the idol] called Pe’or? Because it opens its mouth wide. For when one blemishes Malkhut, [Pe’or] then has the power to open its mouth wide with negative letter-combinations. But Moshe rectified the aspect of Malkhut, and as a result Pe’or could not open its mouth wide (Sotah 14a). This is: “No man knows [his burial place]”—even Moshe did not know (ibid.). For he was negated in Ein Sof. +All this was at his death. However, also during his lifetime [Moshe] certainly stripped away all corporeality and attached himself to the Light of Ein Sof. But then, this stripping was in an aspect of “the living creatures ran and returned” (Ezekiel 1:14). This is because the Holy One desires our service, as is written (Yom Kippur Liturgy), “You desire praise from mounds of dust, from lumps of clay.” Therefore, it is imperative not to remain [in this state of negation], until such a time that the Holy One Himself comes and takes one’s soul. +This is why we see that now and then a person becomes inspired while praying and he recites several words with tremendous fervor. This is due to God’s compassion for him; the Light of Ein Sof has been opened to him and shines for him. When a person sees this radiance—and even though he might not see, his mazal sees (Megillah 3a) —his soul is instantly ignited in great devotion, so that he attaches himself to the Light of Ein Sof. And, to the degree that Ein Sof is revealed—commensurate with the number of words that have been opened and begun to radiate—he recites all these words with great devotion, with a surrender of self, and with a negation of all his senses. Then, during the time he is negated in Ein Sof, he is in a state of “and no man knows,” so that he himself is unaware of his own existence. But this must be in the aspect of “running and returning,” in order to preserve <his soul within him>. +We find, then, that when he is in a state of “returning,” he must also disclose <this perception> to his daat. For at the beginning, at the time of devotion, his daat was nullified, as in, “and no man knows.” But when he is in a state of “returning,” returning to his material being, then he <also> returns to his daat. And when he returns to his daat, he knows the oneness and beneficence of Ein Sof. Then, there is no difference between YHVH and Elohim, between the divine attribute of judgment and the divine attribute of compassion. +For a change of will is not applicable to Ein Sof, Heaven forbid. Changes only occur in the changing of the forms. Nevertheless, by virtue of a person’s attachment to Ein Sof —where there is no change of will, for there the will is uniform—afterwards, an imprint of this oneness remains within him. Then, later, when he is in a state of “returning,” this imprint illuminates <his daat>, so that he knows that all is good and all is one. +This is what Moshe said to his generation: “It has been clearly demonstrated to your daat that YHVH (God) is the Elohim (Lord)” (Deuteronomy 4:35). For Moshe corresponds to < daat, as is known.> Thus it was fitting for his generation, who were attached to him, to [have] daat —i.e., to illuminate the daat [with an awareness of] Ein Sof / raava d’raaven, the aspect of “YHVH is the Elohim .” + +Section 10 + +10. This is the explanation: +Rabbah bar bar Chanah recounted: One time we were traveling on a sephina (ship) and we saw this kavra in whose nostrils was sitting a mudeater. The kavra died and the water tossed it about and cast it ashore. It destroyed sixty cities. Sixty cities then ate from it. Sixty cities salted its flesh. And from one eyeball they filled three meah (hundred) kegs with oil. When we returned after twelve months time, we saw them sawing planks from its bones with which to rebuild those cities (Bava Batra 73b). +The explanation is: +SePhiNa — This connotes importance, corresponding to Malkhut. Rabbah bar bar Chanah used his intellect to investigate the status of Malkhut and the means by which the Jewish people could elevate it. +we saw this kavra — The Jewish people are called “fish,” as in (Genesis 48:16), “May they increase in the land like fish.” +in whose nostrils was sitting a mudeater — This corresponds to the prayers of the Jewish people. As is written (Isaiah 48:9), “For My praise, echtom (I will restrain my anger) from you.” A worm, an impurity, had become intermingled in his prayer and divine service. It disturbed him and this Jew could not perform his divine service properly. What did this person do? He executed the three steps mentioned above. These are: attaching himself to the tzaddik, donating charity, and spoken confession. +And this is the explanation: +The fish died and the water tossed it about and cast it ashore. The three steps are mentioned from top to bottom. +It died — This is the step of spoken confession, as is said: “All those about to be put to death, confess.” +the water tossed it about — This is charity. As is written, “Cast your bread upon the waters” (Ecclesiastes 11:1), and, “Happy are you that sow beside all waters” (Isaiah 32:20). +and cast it ashore — The tzaddik is called a “shore,” which has the connotation of fence, because he “fences in the breaches of Israel.” This is, and cast it ashore. <He gave charity to the tzaddik he had gotten close to>. +And because of these three steps: +It destroyed sixty cities — That is, through death, which is spoken confession, he elevated Malkhut from among <the nations>, and the tzaddik taught him the proper path. +{“I will destroy mountains and hills…. I will lead the blind by a road they did not know” (Isaiah 42:15-16).} As is written in the haftarah of Bereishit, “I will destroy mountains and hills”—this alludes to the destruction of the rule of the nations. <And afterwards,> “I will lead the blind by a path they did not know”—this corresponds to the tzaddik guiding him along the proper path. This is the aspect of “a crossroads.” And sixty cities alludes to the ascent of MaLKhuT, as is written (Song of Songs 6:8), “There are sixty M’LaKhoT (queens).” +Sixty cities then ate from it — This alludes to the two vices that stem from the animal and human life forms, which, as mentioned, lead to poverty. But by giving charity, they are rectified and abundance is drawn [into the world]. This is: then ate from it. And sixty cities alludes to the aspect of “sixty men of strength” (Song of Songs 3:7). Livelihood stems from there, as is taught: “strong rains” (Berakhot 33a). +Sixty cities salted its flesh — This alludes to the rectification of the two vices [that stem from] the mineral and vegetable life forms. This is accomplished by means of <drawing close to the tzaddikim>, because the tzaddik is “a covenant of salt forever” (Numbers 18:19). Both melancholy and evil passions come from putrid blood, whereas salt expels the bad blood. And sixty cities alludes to the sixty letters of the Birkat Kohanim (Priestly Blessing), which are in the hands of the tzaddik, as is written (Proverbs 10:6), “Blessings are upon the head of the tzaddik.” +And from one eyeball they filled three meah (hundred) kegs with oil — The kegs with oil correspond to daat, because “holy anointing oil” (Exodus 30:31) is the aspect of intellect. +Now, three MeaH alludes to Moshe. This is the concept of the tzaddik contracting himself in the aspect of MaH . He must make himself insignificant in three attributes: <wisdom, strength and wealth>. As is written (Jeremiah 9:22), “Let not the wise man… the strong man… the rich man exult.” We find, then, that in each of these three steps he becomes mah. +In this way he is able to strip himself of corporeality and adhere to the Light of Ein Sof, where there is no change of will whatsoever. Rather, “YHVH is the Elohim”—i.e., “entirely ‘Who is good and beneficent.’” This is the aspect of one eyeball. As is brought in the Idra (Zohar III, 137b): In the time to come, there will be the one eye of compassion. This corresponds to “entirely ‘Who is good and beneficent.’” +We find, then, that when the tzaddik makes himself mah, he attaches himself to “the one eye of compassion,” to Ein Sof. And afterwards, when he returns in an aspect of “running and returning,” he draws from the Light of Ein Sof —the oneness <and> the uniform will—by way of his mah. MaH is thus transformed into MeAH. As is taught: Do not read mah, but rather meah (Menachot 43b). Three hundred is made from the three mah, and he draws this light to his daat and intellect. This is kegs with oil, which is intellect, as explained. +[This is the meaning of] “It has been clearly demonstrated to your daat” (Deuteronomy 4:35). He draws the Light of Ein Sof to his daat, so that he might know the oneness: “YHVH is the Elohim.” He then makes the blessing “Who is good and beneficent” over everything, as it will be in the Future. +When we returned after twelve months time, we saw them sawing planks from its bones with which to rebuild those cities — Behind holiness—[holiness being] the twelve tribes, through whom Malkhut is rectified—is impurity. +Now, there are people who move outside the realm of holiness. This is what the Tanna recounted: He returned to inquire about those who are after twelve months time —those who are behind the twelve tribes of holiness. They move outside the Jewish community as a result of their evil deeds. +we saw them sawing from its bones — That is, in consequence of their evil deeds, which were etched upon their bones; with the etching crossing over from side to side, exactly like a saw mark. +But because of the Jew mentioned above, who was moved to repentance by the small worm in his nostrils—because [his prayer] had been disturbed by a small impurity—[they can be saved]. By means of his repentance, he causes also these evildoers to be transformed into an abode for holiness. +with which to rebuild those cities — These [evildoers] also help those serving God in rebuilding the above mentioned cities. + +Section 11 + +11. This is the explanation [of the opening verse]: {“ Anokhi YHVH Elohekha (I am God your Lord) Who brought you out of the land of Mitzrayim (Egypt), from the house of slavery.”} +Anokhi YHVH Elohekha — Whether it be YHVH or Elohekha, understand that all this is Anokhi (“I”). That is, one should fulfill: “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word”—i.e., “entirely ‘Who is good and beneficent,’” as above. +Who brought you out of the land of Mitzrayim, Egypt — The Midrash (Bereishit Rabbah 16:4) states: All exiles are known as MiTZRayIM, because they MeTZeiRIM (cause anguish and suffering) to the Jewish people. <But when Malkhut of Holiness ascends from among them, there is no exile.> +from the house of slavery — This alludes to the nullification of the vices that stem from the four yesodot, which are called “slaves.” For all four yesodot are beneath the celestial band of the moon. And the moon is called “slave,” as is brought in the Zohar (I, 181a): “Behold, My slave will become wise” (Isaiah 52:13) —this refers to the moon. +This means that with the help of the tzaddik, Malkhut ascends from the nations and the vices are nullified. Through this, a person achieves [an awareness that is] an aspect of the World to Come—corresponding to, “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word.” + +Torah 5 + + + +Section 1 + +“B’chatzotzrot (With trumpets) and the sound of the shofar shout out before God, the King.” (Psalms 98:6) +Now, each person must say: “The entire world was created only for my sake” (Sanhedrin 37a). Consequently, because the world was created for my sake, I must constantly look into and consider ways of making the world better; to provide what is missing in the world and pray on its behalf. +{“The verdict is decreed by the destroying angels, and the request is through the maamar of the holy ones” (Daniel 4:14).} And in the matter of prayer, there are two approaches. Before the decree has been issued we follow the regular order of prayer and there is no need to veil the prayers. But after the decree has been issued our prayers have to be disguised <within stories>, so that the <accusing angels> standing to the left do not understand and protest. As is written, “The verdict is decreed by the destroying angels”—i.e., when it is after the decree has been issued—then, “the request is through the maamar of the holy ones”—then the tzaddikim disguise their requests in a maamar. + +Section 2 + +2. But how do we know whether it is before the decree has been issued or after the decree has been issued? We can determine whether it is before the decree or after the decree by means of the mitzvot we perform. +And this is specifically when a person performs the mitzvot with such great joy, that he has no desire for any reward in the World to Come. Instead, his only desire is that the Holy One provide him with the opportunity to do another mitzvah as a reward for the first mitzvah. As in the saying of the Sages: The reward for a mitzvah is a mitzvah (Avot 4:2) —for he derives pleasure from the mitzvah itself. +This is the difference between the prophecy of Moshe Rabbeinu and the prophecy of the other prophets. It is similar to Rashi’s commentary to, “Moshe spoke to the tribal heads of the Children of Israel, saying, ‘Zeh hadavar (This is the word) God has commanded’” (Numbers 30:2). Rashi explains: All the prophets prophesied with “Koh (Thus) says God.” Moshe achieved even more than they in that he prophesied with “Zeh hadavar.” For koh corresponds to a dull looking-glass, whereas zeh hadavar corresponds to a clear looking-glass. +These two aspects of prophecy are also found in our service of the Creator. There is the person who does the mitzvah for the reward of the World to Come—he has no enjoyment from the mitzvah itself. If he were not given the World to Come as a reward, he would not do it. This corresponds to koh, a dull looking-glass. Just like the person who sees something from a distance, so, too, he performs the mitzvah for the reward it will bring at a distant time, after this world. {“He who goes weeping on his way carrying a seed-bag, yavo verina nosay alumotav (will come back with songs of joy, carrying his sheaves)” (Psalms 126:6).} +And the payment of reward is called navy (prophet). This is because the first letters of “Yavo Verina Nosay Alumotav” <spell NAVY>. +The payment of reward is also alluded to in the verse itself. <As Rashi explains:> “He who goes weeping on his way carrying a seed-bag”—he is pained by the [mitzvah’s] performance. “He will come back with songs of joy, carrying his sheaves”—he will rejoice in the Future, when he will receive reward for the mitzvot. +But the prophet who prophesies with zeh hadavar does not desire the reward of the mitzvot. Rather, he desires the mitzvah itself. He rejoices so much in its performance that he rejects any kind of reward. We see, then, that his World to Come is in the mitzvah itself. +This is therefore the concept of NAVY —i.e., the payment of reward—corresponding to zeh hadavar, a clear looking-glass. Just like the person who sees something from up close, with a splendidly clear view, so, too, he enjoys the mitzvah itself and his reward is right before his eyes. +And it is the person who is on this level—who performs the mitzvah with such great joy that he has no desire for any reward of the World to Come in return—who is able to differentiate between before the decree has been issued and after the decree has been issued. +This is because the mitzvot form a complete construct. And they give life to all other constructs; whether it be the construct of Man, or the construct of World, or the construct of Year. For World-Year-Soul receive vitality from the mitzvot, as in (Psalms 33:4), “All His work is done with faith,” and also (ibid. 119:86), “All Your mitzvot are faith.” Thus, the Holy One is in simple unity with the mitzvot. +Therefore, when the Holy One’s works are as they should be and in proper order, the Holy One is happy with them and delights in them, as is written (Psalms 104:31), “God rejoices in His works.” Like a craftsman who makes some vessel. If the vessel is beautiful, then he delights in it. And the joy of the Holy One is clothed in the mitzvot, because they are His unity. +Now, when the person who performs the mitzvah with a joy derived from the mitzvah itself enters into the joy of the mitzvah, he enters into the joy of the Holy One, who rejoices in His works. This corresponds to “Israel rejoices in its Maker” (Psalms 149:2). +We find, therefore, that if there is any misfortune or harsh decree affecting World-Year-Soul, then certainly the joy of the Holy One is lessened, as in (Genesis 6:6), “He grieved in His heart.” As <the Sages taught: When a person sins,> what does the Shekhinah say? “My head is heavy! My arms are heavy!” (Sanhedrin 46a). +Thus, this person who has entered into the joy [of the mitzvah] will certainly know, by the state of the joy, whether it is before the decree has been issued or after the decree has been issued. He can also discern the part of the structure against which the judgment has been decreed. He knows this based on the structure of the mitzvot. If he cannot joyfully perform the “head” of the mitzvot—i.e., those mitzvot that relate to the head—he will know that a judgment has been decreed against the “heads” of World-Year-Soul. And it is likewise for the rest of the structure of the mitzvot. +This is the meaning of what the Sages said concerning Shabbat: Remember it from the first day of the week (Mekhilta, Yitro 7; Beitza 16a). The joy and pleasure of the World to Come, which is an aspect of Shabbat, should be experienced during the six days of work. [These six weekdays] correspond to the performance of the mitzvot, because World-Year-Soul were created on them. +{“You must pay him his wages on the same day, before the sun sets” (Deuteronomy 24:15).} This is, “You must pay him his wages on the same day”—the person’s reward will come from the mitzvot themselves. “Before the sun sets”—because he does not perform the mitzvot for the reward of the World to Come, which is after his “sun sets,” after his death. + +Section 3 + +3. Now, the essence of joy is found in the heart, as is written (Psalms 4:8), “You have put joy in my heart.” But it is impossible for the heart to rejoice unless a person removes the crookedness in his heart, so that he might have a straight heart. Then he will merit <true> joy, as is written (ibid. 97:11), “and joy for the straight of heart.” +And the heart’s crookedness is made straight by means of thunder. As our Sages taught: Thunder was only created to straighten the crookedness of the heart (Berakhot 59a). Thunder corresponds to the voice a person releases <with great force> while praying. From this [voice], thunder is generated. +As stated in the Zohar (III, 235b): When the voice is released and encounters the rain clouds, the voice is transmitted to the creation—and this is thunder. For thunder is essentially from gevurot (severities), as is written (Job 26:14), “Who can understand the thunder of His gevurot (strength)?” +This is the why [when hearing thunder] we recite the blessing “… for His might and gevurah fill the universe.” These gevurot are an aspect of might and strength. A person releases the voice with great force, and this voice strikes the rain clouds—i.e., the aspect of <upper> mentalities from where drop after drop descends. As is brought in the Zohar (III, 235b): “a well of fresh water, and drops from LeBaNon” (Song of Songs 4:15) —from the LiBuNa (whiteness) of the mind. +And when [this voice] strikes the rain clouds, then “the voice is transmitted to the creation”—i.e., the aspect of thunder. This is the meaning of “The sound of Your thunder was in the sphere” (Psalms 77:19) —i.e., in the sphere of the mind. For when it encounters the skull, the voice is converted into thunder and is transmitted to the creation. {“My mouth will speak wisdom and the meditation of my heart will be understanding” (Psalms 49:4).} +This <corresponds to> “My mouth will speak wisdom….” The speech that leaves my mouth strikes wisdom—i.e., the sphere of the mind. As a result, “the meditation of my heart will be understanding”—i.e., <the heart> will be stirred by the thunder. <This is because> the voice stimulates kavanah (Berakhot 24b). +This is what our Sages taught: When a person has fear of Heaven, his words are heard (Berakhot 6b). For when someone possesses fear of Heaven, his voice is converted into thunder. This is because thunder is from the side of Yitzchak, as in, “the thunder of His gevurot .” This causes his words to be heard—i.e., “the voice is transmitted to the creation.” For hearing is linked to [the fear of Heaven], as is written (Habakkuk 3:2), “O God, I heard of Your message; I feared” (Zohar III, 230a). +And this is the explanation of “geborei koach (mighty ones) who do His bidding, hearkening to the sound of His word” (Psalms 103:20). [As] the Zohar (I, 90a) states: “They merit hearing voices from Above.” In other words, by means of the gevurot, thunder is generated. This causes the heart to hear—i.e., “the meditation of my heart will be understanding”—as is written (1 Kings 3:9), “Give Your servant a hearing heart [to judge Your people].” And then his words are “transmitted to the creation”; this being “hearkening to the sound of His word.” +This also corresponds to the sound of the shofar—i.e., the shofar-horn of the ram, the ram of Yitzchak (Zohar III, 235b) —which is an aspect of “the thunder of His gevurot .” +This, then, is the meaning of (Psalms 89:16), “Happy is the nation who knows the shofar’s blast.” Specifically “knows,” because the voice hits the mind—corresponding to rain clouds—and is converted into the aspect of thunder. And whoever hears the shofar blown by a man who is God-fearing and pious, will certainly have no fear of thunder the entire year. As it is written: “With sounds [of thunder] and lightning You revealed Yourself to them, and with the shofar-sound You appeared to them.” You appeared to them through the sound of the shofar, [protecting them] from thunder and lightning. + +Section 4 + +4. But it is [first] necessary to clear the mentalities of secular wisdom and undesirable thoughts—of chametz. A person must not sour his wisdom with secular wisdom or <evil> passions, so that the voice emerges <pure and clean.> It will then strike the <upper mentalities> and be converted into thunder. But when the sphere of the mind is clogged with impurity—as in (Leviticus 11:43), “… because nitmeitem (you will be made unclean) by them”—then his voice is not heard. +He must also safeguard his fear of Heaven—from which the voice emerges, as in, “the thunder of His gevurot”—so that he has no extrinsic fears <but only a fear of the Holy One>. This is: Where there is no wisdom, there is no fear of Heaven; where there is no fear of Heaven, there is no wisdom (Avot 3:21). +And <this corresponds to that which our Sages taught: When King Shlomo married Pharaoh’s daughter,> the angel GaVRiel descended and plunged a reed into the sea (Shabbat 56b; Sanhedrin 21b). The explanation is: From the devolution of the GeVuRot —<which correspond to gold dross,> extrinsic fears—he “plunged a reed into the sea” of wisdom. A kaneh (reed) is the aspect of the voice released from the kaneh (windpipe). Thus, <because of the secular wisdom and> extrinsic fears, the voice remains plunged in the mire of the intellect and will not be transmitted to the creation. +But the most important thing is that a person safeguard his mind from becoming chametz. This is (Psalms 68:31), “Rebuke ChayaT (the beast of) the reed.” As the Zohar (III, 252a) states: Break the reed of the CheT and make it a heh, thus transforming the letters ChaMeTZ into MaTZaH. Your wisdom will then not turn sour. +This is the connotation of “rebuke,” which conveys conflict. For the word MaTZah also implies conflict: the tzaddikim engage in MaTZuta (battle) with the Other Side in order to keep it from approaching the dwelling place of holiness (Zohar III, 251b). +That is, when you protect your wisdom so that secular wisdom does not penetrate it, <and> you do not entertain evil thoughts—which is the KaNeH (reed) of the Other Side, in contrast to <the KaNeH (windpipe) of holiness, i.e.,> “K’NeH wisdom, K’NeH understanding” of holiness—you will be saved from the aspect of chametz, which is the side of death. As is stated (Zohar, ibid.): MaChMeTZeT —it contains < ChaMeTZ and MeT>. And believe that all strife and conflict between those tzaddikim who have reached perfection is only to dispel the Other Side. +This is the meaning of (Proverbs 15:31), “He whose ear hears the reproof of life talin (lodges) among the wise.” < TaLiN> is similar to TeLuNah (complaint) and conflict. When you hear the tzaddikim arguing, know that this is to let you hear reproof for having blemished the drops of your mind. Concerning this it is said (Proverbs 2:19), “None that go to her return, nor do they regain the paths of life.” You have become attached to the side of death, the aspect of chametz, of “Gavriel descended.” Know also that “a reed has been plunged”—extrinsic wisdom has been plunged—into your sea of wisdom. +And, certainly, if your mind had not been blemished, you would not have been given to hear the conflicts among the tzaddikim. This conflict is only for your sake, in order that you return from death to life, from chametz to matzah, from chet to heh ; and so that you repent from unwholesome fear <to fear of His exaltedness>, from a marred voice <to a flawless voice>, from blemished wisdom <to complete and true wisdom>. +But when you guard your mind from the aspect of chametz, so that it does not become clogged, then your voice will strike your skull and be converted into thunder, and the heart’s crookedness will be made straight. Then, you will merit joy, as in, “and joy for the straight of heart.” This is the meaning of (Psalms 81:8), “When you called in secret, I answered you thunderously; I tested you at the Waters of Conflict, Selah .” The Waters of Conflict are an aspect of matzah, of mentalities, through which thunder is generated. + +Section 5 + +5. Know as well that a person must couple the gevurot (severities) with chasadim (benevolences), left with right, as is written (Psalms 20:7), “with the saving gevurot (strength) of His right arm.” For the main revelation comes about <through the right,> by means of chasadim, as is written (ibid. 110:1), “Sit at My right hand [while I make your enemies your footstool].” +It is likewise necessary to couple love with fear of Heaven, in order to generate thunder. This [love] is from the right side, from “a mind as white as silver” (Tikkuney Zohar #70). +This is <the meaning of “When it turned morning, the sea returned to its might”> (Exodus 14:27). “The sea” alludes to the sea of wisdom; “when it turned morning”—this is the morning of Avraham (Zohar II, 170b), corresponding to “Avraham My beloved” (Isaiah 41:8) ; “to its might”—this is gevurot, corresponding to “The sound of Your thunder was in the sphere.” +And this is (Song of Songs 8:7), “Many waters cannot extinguish the love.” For the ability to conquer is mainly by means of love, as in, “Sit at My right….” +And this is the explanation of (Psalms 29:3), “the El (God) of Glory thunders.” “El” is chesed (lovingkindness); “glory” is wisdom, as is written (Proverbs 3:35), “The wise will inherit glory”; “thunders” alludes to the thunder. In other words, the gevurot, an aspect of thunder, must be coupled with love, so that they will strike the glory, the aspect of wisdom, and be converted into thunder. Then, you will conquer your enemies, as in, “Sit at My right hand while I make your enemies your footstool.” + +Section 6 + +6. This is the explanation: +Rabbah bar bar Chanah recounted: One time we were traveling on a sephinta (ship) . To sail between a fish ’s two shitza (fins) took the ship three days and three nights, [even though] it was swimming upwind and we were sailing downwind. And lest you think the ship was not sailing quickly, when Rav Dimi came, he said, “In the time it takes to heat a kettle of water, it went sixty parsay (parasangs) . And a parsha (rider) shot an arrow, yet [the ship] preceded it.” Rav Ashi said, “This [fish] was a sea gyldena, which has two fins” (Bava Batra 73b). +sephinta — This connotes importance. It corresponds to gevurah /fear, as is written (Isaiah 33:6), “The fear of God is His treasure.” For [the fear of Heaven] is what is most important. +ShiTZa — This connotes misfortune, as is written (Numbers 16:21), “[Separate yourselves from this congregation,] and I will destroy them in an instant.” The Aramaic translation [of “and I will destroy them”] is v’aShayTZay yas’hone. +three days and three nights — This corresponds to the mitzvot, which are [divided into three categories]: the rational, the tradition-based, and the statutes. Concerning them it is written (Joshua 1:8), “You shall study [Torah] day and night.” +it was swimming upwind and we were sailing downwind — This corresponds to “God rejoices in His works; Israel rejoices in its Maker.” +In the time it takes to heat a kettle of water — This is the mind, as in, “and drops from Lebanon.” +it went sixty parsay — This corresponds to gevurot: “sixty geborim (mighty men)” (Song of Songs 3:7), and “the thunder of His strength.” +And a parsha shot an arrow — PaRSha is the aspect of chesed (lovingkindness). It refers to someone who brings to light that which is hidden, someone who mePhaReSh (explains) those matters which are obscure. +an arrow — As in, “Shoot Your arrows and panic them” (Psalms 144:6). This corresponds to “Sit at My right hand while I make your enemies your footstool.” +the ship preceded it — This is the aspect of fear, which “precedes.” For fear of Heaven precedes all else, as is written (Psalms 111:10), “The beginning of wisdom is the fear of God.” +Rabbah bar bar Chanah recounted that he had delved so deeply into the attribute of the fear of Heaven, and had seen the great power of this fear, that he was now able to use it to discern between before the decree has been issued and after the decree has been issued—i.e., between two shitza . +He then explains how he could discern: by means of the mitzvot, which are the aspect of three days …, it is possible to discern. And this is only when one performs [the mitzvot] with joy; for through the joy of the mitzvot it is possible to discern. This is because the Holy One rejoices in His works and this joy is clothed in the mitzvot, as explained. And we below also rejoice in the Holy One, as in, “Israel rejoices in its Maker.” We desire no reward, even the reward of the World to Come. This is, It was swimming upwind and we were sailing downwind —our joy <below> is in accordance with His joy <Above>. In this way we can discern [whether it is before or after the decree has been issued]. +[Rabbah bar bar Chanah] then explains how to achieve this joy: by means of the aspect of thunder. This is, when Rav Dimi came, he said: In the time it takes to heat a kettle of water it went sixty parsay —i.e., corresponding to “The sound of Your thunder was in the sphere,” <and to “The voice stimulates kavanah”>. Sixty is an allusion to gevurot, which strike the skull and are converted into thunder. And then “the voice is transmitted”—this corresponds to “The voice stimulates kavanah,” and to “Thunder was only created [to straighten the crookedness of the heart].” +He then said that, in essence, the conquering-ability of the gevurot is only due to chasadim. Thus, it is necessary to encompass the left within the right, as explained. But even so, a person must put the fear of Heaven first, because “the owner of a lost object searches after what he has lost.” +{As the Sages taught: It is the way of the man to search after the woman. This is analogous to a person who has lost something. Who searches after whom? Certainly, the owner of the object searches after what he has lost (Kiddushin 2b). The explanation of this is: Man is the aspect of love, whereas woman is the aspect of fear, as is known. It is therefore necessary to put the fear of Heaven first, as, then, love will automatically follow. For the love [of God] constantly goes out and searches after the fear of Heaven, just as the owner of the object searches after what he has lost.} This is, And a rider shot an arrow…. +Rav Ashi said, This [fish] was a sea gyldena. Gyldena alludes to the Holy Name AGLA, which is an aspect of gevurot in that it is an acronym for “Atah Gebor L’olam Adonoy (You are mighty forever, O Lord!)” (Amidah Prayer), as is brought (Zohar Chadash, Terumah). GYLDeNA is made up entirely of the letters AGL and the Holy Name ADoNoY —i.e., the Holy Name AGLA. <And this is what is alluded to by two fins .> + +Section 7 + +7. This is the explanation [of the opening verse]: {“With trumpets and the sound of the shofar shout out before God, the King. Let the sea thunder and all within it, the tevel (world) and all its inhabitants. Let the rivers clap their hands, the mountains y’ranainu (sing joyously) together. At the presence of God, for He is coming to judge the earth” (Psalms 98:6-9).} +With trumpets and the sound of the shofar — That is, by means of the voice that is released [during prayer] +Let the sea thunder — thunder is generated. This corresponds to “The sound of Your thunder was in the sphere.” +the tevel and all its inhabitants — This alludes to the heart and its arteries. “Thunder was only created….” +TeVeL is made up of the letters Tav LeV. TaV connotes a mark, as is written (Ezekiel 9:4), “and hitvita TaV (inscribe a mark).” The voice is imprinted on the heart, as in, “Thunder was only created to straighten [the crookedness of the LeV].” And because of this: +Let the rivers clap their hands — This alludes to joy, as mentioned above: “and joy for the straight of heart.” And by means of this joy… +the mountains y’RaNainu together — RiNah connotes prayer, as is written (1 Kings 8:28), “Hearken to the rinah and to the prayer.” +mountains — This alludes to tzaddikim. By means of the heart’s joy they are able to pray, and once they realize that the judgment has already been decreed, they disguise their prayer in a maamar. This is the explanation of < mountains> together —[the tzaddikim] disguise their prayers together with stories. + +Torah 6 + + + +Section 1 + +“Then God said to Moshe, ‘The time is coming for you to die. Kra et Yehoshua (summon Yehoshua) and present yourselves in the Tent of Meeting, where I will appoint him.’” (Deuteronomy 31:14) +Each person is required to minimize his own kavod (honor) and maximize the honor of the Omnipresent One. For anyone who pursues honor does not attain kavod Elohim (God’s glory), but kavod melakhim (glory of kings), of which it is said (Proverbs 25:2), “but the glory of kings is an investigated matter.” Everyone inquires about him <to see if he is deserving of such honor, asking,> “Who is he and what is he?” (Esther 7:5) that he is afforded such honor. And they oppose him, saying that he is not deserving of such kavod . +However, the person who flees from glory—minimizing his own glory while maximizing the glory of God—attains kavod Elohim. Then, <they> do not investigate whether he is deserving of his glory or not. Of him it is said (Proverbs, ibid.), “The glory of the Lord is a concealed matter.” For it is forbidden to inquire into <this type of> glory. + +Section 2 + +2. Now, it is impossible to attain this kavod [Elohim] except by means of teshuvah (repentance). And the essence of repentance is that when a person hears himself being insulted, he remains quiet and silent. +For there can be no Kavod without a Kaf, and the Kaf <is an aspect of> Keter (Crown) (Zohar III, 255b). This corresponds to Ehyeh, <as is known,> which corresponds to repentance. +For <the meaning of> ehyeh is “I am prepared to be.” That is, before repenting a person does not yet have being. It is as if he does not yet exist in the world. Indeed, he would be better off had he not been created (Eruvin 13b). But when he prepares to purify himself and repent, he is then in the aspect of ehyeh. In other words, he will then exist in the world—i.e., “I am prepared to be.” +This is an aspect of Keter, because the word keter suggests waiting, <which is> an aspect of repentance. As our Sages taught: Anyone who undertakes to purify himself is assisted [from Above]. It is like the allegory of the person who comes to buy sweet smelling oil. They tell him, “Wait…” (Yoma 38b). This corresponds to KeTeR, as is written (Job 36:2), “KaTaR (wait) for me awhile and I will tell you.” +Before repentance, however, the aspect of ehyeh is hidden from him. For he has not yet prepared himself to exist in the world. And the hidden face of Ehyeh —<i.e., the achoraim of the Holy Name Ehyeh>—has the same numerical value as dam (blood)—i.e., spilt blood and scorn, as is written (1 Samuel 2:30), “[For I honor those who honor Me,] but those who scorn Me will be dishonored.” The blood which is in the left hollow of the heart—the abode of the evil inclination, as is written (Ecclesiastes 10:2), “but a fool’s heart inclines to his left”—still retains its strength and power. This is the reason he is subjected to ridicule and spilt blood. They are the aspect of a hidden and turned face of Ehyeh, which has the same numerical value as dam. +Now, the rectification for this is to turn <from> DaM to DoMe (quiet). He should be among those who hear themselves ridiculed and yet do not retort. Nor should he be vexed by affronts to his honor. For when he fulfills “be quiet before God,” then the Holy One strikes [his enemies] dead. As it is written (Psalms 37:7), “Be dome before God and hitChoLeL (hope longingly) for Him”—God will strike them ChaLoLim (dead) (Gittin 7a). This is (Psalms 109:22), “and my heart is ChoLoL (hollowed) within me”—i.e., through [his quiet and silence] the <bad> blood in the left hollow is lessened. +This is an aspect of slaughtering the evil inclination, through which he merits kavod Elohim. As is written (Psalms 50:23), “Whoever brings a sacrifice of thanksgiving honors Me,” and the Sages explain that this refers to slaughtering the evil inclination (Sanhedrin 43b). + +Section 3 + +3. Thus, a person should perpetually embrace the attribute of repentance. For “Who can say, ‘I have cleansed my heart, I am purged of my sin?’” (Proverbs 20:9). Even at the moment a person says, “I have sinned, I have transgressed, I have acted wantonly,” it is impossible for him to say this with a pure heart and without an ulterior motive. +{This is the meaning of “Who can say I have cleansed my heart, I am purged of my sin.” In other words, who can say that his heart is sincere and pure of ulterior motives even at the time he is saying “I have sinned….” This is the meaning of “Who can say… I am purged of my sin”—i.e., that he is purged of the “I have sinned, I have transgressed, I have acted wantonly,” which he utters. For even then, his confession is not completely sincere and pure, without ulterior motives.} +We find, therefore, that he must repent for his first act of repentance, for the “I have sinned, I have transgressed, I have acted wantonly” that he uttered. Of such a person it is said (Isaiah 29:13), “and he honors Me with his lips”—because through repentance he attains kavod Elohim —“but his heart is far from Me.” +And even if a person knows inside himself that he has been totally sincere in his repentance, he must still repent for his first act of repentance. This is because when he first repented, he did so according to his level of perception [then]. But afterwards, when he [again] repents, he certainly recognizes and perceives even more about God. So that relative to his present perception, his first perception was certainly <crude in comparison>. We find, therefore, that he must repent for his original <repentance>, for having made crass the exalted nature of His Godliness. +This is an aspect of the World to Come, which will be completely ShaBbaT —i.e., completely TeShuVah, as is written (Deuteronomy 30:2), “Then, ShaVTa (you will return) to God your Lord.” For the essence of the World to Come will be the ability to have a perception of His Godliness, as is written (Jeremiah 31:33), “they will know Me, from the least of them to the greatest.” Therefore, each time <he comes to> a deeper perception, <it will be necessary> to repent for the preceding perception. +And this is the meaning of what the Sages taught: Whoever slaughters his evil inclination <and then confesses, it is as if he honored the Holy One in two worlds> (Sanhedrin 43b). This <slaughtering of the evil inclination> is an aspect of repentance—corresponding to “My heart is hollowed within me,” and “Be quiet before God”—an aspect of the Holy Name Ehyeh / Keter / kavod. “… and then confesses”—i.e., he confesses for slaughtering his evil inclination, repenting for his first repentance and for his original level of perception—[so that] “it is as if he honored the Holy One in two worlds.” This is because the first repentance corresponds to the kavod of this world. After he has repented and attained a greater perception and a greater recognition of the exalted nature of His Godliness, he then repents for his [earlier] repentance. This [second] repentance is the kavod of the World to Come. +This is the meaning of (Zechariah 14:6): “[On that day,] there will be neither bright light nor thick darkness”—concerning which the Sages said: The light which is substantial in this world will be insignificant and slight in the World to Come (Pesachim 50a). We see, therefore, that in the World to Come, when people will merit a greater perception of His Godliness, they will surely be contrite and repent for their perception in this world. For perception in this world is <materialistic> in comparison with perception in the World to Come. +Thus, “it is as if he honored the Holy One in two worlds.” The slaughter of the evil inclination is the first repentance <and> corresponds to the glory of this world. And the confession for having slaughtered the evil inclination is the second repentance, corresponding to < kavod Elohi>. This is because the original glory <is> thick and negligible in comparison with the second glory. +{“I kept silent when you did these things, [and so] you imagined that I ehyeh like you. I will rebuke you and lay it right before your eyes” (Psalms 50:21).} This is what the Holy One says, “I kept silent when you did these things, [and so] you imagined that I ehyeh (will be) like you”—because, as explained, man becomes an aspect of ehyeh by keeping silent. But when the Holy One keeps silent for a person it is not because of <the aspect of> ehyeh, God forbid. Such a concept is in no way applicable to the Holy One. It is only so that <this person might receive his punishment> in the World to Come. For, then, his transgressions are set before his eyes and he is rebuked to his face. And this is, “I will rebuke you and lay it right before your eyes.” + +Section 4 + +4. Now, when a person wants to walk the pathways of repentance, he must be baky (expert) in Halakhah. This demands that he have two types of expertise: baky b’ratzo (expert at “running”) and baky b’shov (expert at “returning”). As stated <in the Zohar (III, 292a)>: “Deserving is he who enters and exits.” This corresponds to (Psalms 139:8), “If I ascend to heaven, You are there”—an aspect of ascending, of being expert at running; “and if I make my bed in Hell, here You are”—an aspect of descending, of being expert at returning. +This is (Song of Songs 6:3), “I am my beloved’s, and my beloved is mine.” “I am my beloved’s” is the aspect of ascending; “and my beloved is mine” is the aspect of descending. {This is the hidden meaning of the meditations of Elul,} and this is the essence of His glory. +And this is (Isaiah 58:13), “and you honor [the Shabbat] by refraining from your routine ways.” “Ways” is plural, indicating ascending and descending. When a person possesses these two types of expertise, then he is walking the <true> pathways of repentance, and merits the above mentioned <Godly> kavod. As it is written, “and you honor it by refraining from your routine ways”—i.e., he attains Keter, for there can be no kavod without a kaf. Then, the right hand of God is outstretched to accept his repentance (cf. Sifri, Deuteronomy 3:29 ; Tachanun Prayer). +{This is the hidden meaning of the kavanot (meditations) of Elul}. + +Section 5 + +5. Now, by means of quiet and silence the aspect of the chirik is formed. As is brought in the Tikkunim <on the verse>, “and under His feet was something like a sapphire brick” (Exodus 24:10) —this is the chirik (Tikkuney Zohar 7a). And this corresponds to “the earth is hadome ragli (My footstool)” (Isaiah 66:1) —“haDoMe” corresponds to < haDeMimah (the quiet) and silence>, an aspect of the lower point of the shape of the aleph. +And the upper point of the aleph is the aspect of Keter, corresponding to “Above the firmament that was over their heads was the semblance of a kisay (throne), in appearance like sapphire stone” (Ezekiel 1:26). [This is the point] that covers from above the vav of the aleph, which is called “firmament” (see Tikkuney Zohar, ibid.). This point is kisay d’mitKaSya (a throne that is covered). As is taught: Do not inquire about that which is hidden from you, and into what is miKhuSeh (covered) from you do not investigate (Chagigah 13a). This corresponds to “The kavod of the Lord is a concealed matter,” the aspect of Keter. +And the vav in the middle of the aleph is the firmament, ShaMaYiM — aiSh and MaYiM (fire and water), whichcorresponds to embarrassment, when one’s face changes colors. This is the aspect of the firmament, which encompasses all the colors. +In this way, “an adam to sit on the throne” is made (Zohar III, 48a). As it is written (Ezekiel 1:26), “and above it, [upon the semblance of the throne,] there was a form resembling an adam (man).” For there can be no Adam without an Aleph (Tikkuney Zohar, ibid.). Hence, the letters of ADaM are Aleph - DaM. That is, his being dome (quiet) before God forms the aleph, and also “an adam to sit on the throne.” +For the vav in the middle of the aleph is the firmament, the encompassing of all the colors—i.e., the above mentioned embarrassment. The lower point is the DeMimah and silence, as in, “the earth is haDoMe ragli (My footstool).” This is also the aspect of chirik, corresponding to “and under His feet….” And the upper point is the “kisay d’ mitkasyah <Above>,” the aspect of repentance, corresponding to “The glory of the Lord is a concealed matter,” and to “Do not inquire about that which is hidden from you,” and to “Above the firmament that was over their heads was the semblance of a kisay.” Then, “an adam to sit on the throne” is made, corresponding to “above it… a form [resembling] a man.” +As a result, there is a union between the sun and the moon, so that the sun illuminates the moon. This also creates a oneness between Moshe and Yehoshua—for Moshe’s face was like the face of the sun (Bava Batra 75a). This is the upper point, which is the aspect of the kisay, of Moshe. As it is written (Psalms 89:37), “and his throne will be like the sun before Me”; corresponding to “Above the firmament… was the semblance of a kisay.” +And the lower point is Yehoshua, the aspect of the moon, corresponding to “and under His feet was something like a <sapphire> LiVNat (brick)”—i.e., LeVaNah (moon). +And the vav in the middle of the aleph is the firmament, the aspect of the tent, as is written (Exodus 33:11), “Yehoshua the son of Nun did not depart from the tent.” “Tent” alludes to the firmament, as is written (Isaiah 40:22), “and He stretched them out like a tent to dwell in.” And as is written (Psalms 104:2), “Who spreads the heavens like an overhanging sheet”—this is “… the sheets of the tent” (Exodus 26:12). +{“Make the heart of this people fat, stop up its ears, and seal its eyes: lest it see with its eyes, hear with its ears, understand with its heart—and so repent and be healed” (Isaiah 6:10).} And the kisay on High, the upper point, is divided into three dots, <as is known>. This is because repentance must meet three conditions, as is written, “… lest it see with its eyes, hear with its ears, understand with its heart—and so repent <and be healed>.” +These three aspects [of repentance] are the vowel sign segol. And “the segol is the sun” (Tikkuney Zohar 7b) —i.e., “Moshe’s face was like the face of the sun.” + +Section 6 + +6. This is the explanation: +Rabbah bar bar Chanah recounted: One time we were traveling in the desert and we saw these geese who were so fat that their plumes shamitan (fell off) . Rivers of oil were flowing from beneath them. So I asked them, “Will I have a piece of you in the World to Come?” One lifted a foot towards me and one lifted kanaf (a wing) towards me. When I came before Rabbi Elazar, he said to me, “In the Future, the Jewish people’s judgment will be on their account” (Bava Batra 73b). +[traveling in the desert] — [Rabbah bar bar Chanah] set out to investigate the fine trait of humility, when a person considers himself as a desert to be tread upon (Eruvin 54a) —everyone steps on him. +He saw ChaKhaMim (Torah sages). This is an allusion to geese, as the Sages taught (Berakhot 57a): Anyone who sees a goose in his dream can anticipate ChoKhMah (wisdom). +their plumes shamitan, fell off — Rashbam translates [gadfayhu (plumes) as] NoTZot (feathers). This alludes to controversy and insult, as is written (Deuteronomy 25:11), “If two men yeNaTZu (get into a fight)….” The [chakhamim] do not pay attention to the controversy or insults directed at them. They hear themselves ridiculed and yet do not retort. As a result of this silence they are called sages, because silence is a fence for wisdom (Avot 3:13). {Silence is also the aspect of Keter. } +This is the term ShaMiTan, as is written (Deuteronomy 15:2), “Every creditor will ShaMoTe (remit) any debt owed him”—i.e., a person should not demand satisfaction for his humiliation. +And <this is> who were so fat, similar to (Deuteronomy 32:15), “… you grew fat and gross.” {In other words, [because of their humility the chakhamim] consider themselves to be in a state of “grew fat and gross.”} That is, as a result, they hear themselves ridiculed and yet do not retort. This, in order to repent for their transgressions, <corresponding to> (ibid.), “But Yeshurun grew fat.” {This corresponds to (Isaiah 6:10), “Make the heart of this people fat, stops up its ears, and seal its eyes: lest it see…,” because repentance must meet these three conditions.} +Rivers of oil were flowing from beneath them — That is, by means of silence a person achieves kavod Elohim, which is the aspect of oil, as is written (Psalms 45:8), “You love righteousness and hate wickedness, therefore [the Lord, your Lord,] has anointed you….” And this corresponds to (ibid. 24:8,10), “The King of glory.” +So I asked them, “Will I have a piece of you in the World to Come?” One lifted a foot towards me — This corresponds to “the earth is My footstool,” alluding to the lower point. +and one lifted KaNaF, a wing, towards me — This is the aspect of the kisay, as is written (Isaiah 30:20), “Your Teacher will not KaNeF (cover) Himself anymore.” This alludes to the upper point. +In other words, [the geese] showed Rabbah bar bar Chanah that he too had attained these spiritual levels. +Rabbi Elazar said: In the Future, the Jewish people’s judgment will be on their account — For the Jews are called adam, <as is written, “For you My flock… are adam” (Ezekiel 34:31)>. And, the Holy One and the Jewish people are one (Zohar III, 93b). The Jews, who are called adam —< aleph - dome, as above>—will sit on the throne, as in, “upon [the semblance of] the throne, there was a form resembling an adam” Then, the Jews will provide judgment for all the world’s inhabitants—i.e., they alone will judge all judgments. + +Section 7 + +7. {“He subdues peoples under us, and nations beneath our feet. He chooses our heritage for us, the pride of Yaakov whom He loves” (Psalms 47:4-5).} +He subdues peoples under us, and nations beneath our feet — This refers to the aspect of chirik. This is the lower point of the aleph, corresponding to “and under His feet…,” and to “the earth is My footstool.” +He chooses our heritage for us — This is the aspect of Moshe, the upper point of the aleph. It corresponds to “Above the firmament… was the semblance of a throne”/”and his throne will be like the sun”/”Moshe’s face was like the face of the sun.” As the Sages taught: Rabbi Shimon said, “‘Heritage’ refers to Shiloh” (Zevachim 119a). [And] “‘Shiloh’ is Moshe” (Zohar I, 25b). +… the pride of Yaakov — This is the vav in the middle of the aleph, the tent. It is the light that Moshe shone into Yehoshua, as is written (Genesis 25:27), “but Yaakov was a man of perfection who remained in the tents.” +{Rabbi Yehudah taught: Upon entering the Holy Land, the Jewish people were charged with three mitzvot—to appoint a king; to kill off the seed of Amalek; and to build a Holy Temple for themselves—though I don’t know which comes first (Sanhedrin 20b).} This corresponds to the three things that Israel was commanded: To kill off the seed of Amalek corresponds to “He subdues peoples under us.” To appoint a king corresponds to “the pride of Yaakov”; to “A star will go forth from Yaakov, [and a scepter will arise from Israel]…” (Numbers 24:17), which alludes to a king. To build a Holy Temple for themselves is the aspect of Moshe, of daat (holy knowledge), as our Sages taught: When someone has daat, it is as if the Holy Temple was built in his lifetime (Berakhot 33a). And this corresponds to “He chooses our heritage for us.” +{From Lesson #4 until here is leshon Rabbeinu .} + +Section 8 + +8. This is the explanation [of the opening verse]: {“Then God said to Moshe, ‘The time is coming for you to die. Kra et Yehoshua (Summon Yehoshua) and present yourselves in the Tent of Meeting, where I will appoint him.’”} +Then God said to Moshe… summon Yehoshua — Moshe represents the upper point of the aleph and Yehoshua the lower point. +and present yourselves in the Tent of Meeting — This alludes to the firmament, to the vav in the middle of the aleph. +where I will appoint him — It was then necessary for Moshe to hand everything over to Yehoshua, however, “There is no authority on the day of death” (Ecclesiastes 8:8). For at the time of the tzaddik’s passing he does not have the authority and strength to shine into <another>. Therefore, <God said,> “where I will appoint him”— I, Myself, for rulership returned to the Holy One. + +Section 9 + +9. In general, this entire matter is encompassed in the shape of the aleph, which consists of an upper point, a lower point, and a vav. Consider this very carefully. +This is also connected to what the Sages taught: Upon entering the Holy Land, the Jewish people were charged with three mitzvot: to kill off the seed of Amalek; to build a Holy Temple for themselves; and to appoint a king. +Killing off the seed of Amalek is the aspect of Yehoshua, the lower point. This is because blotting out Amalek is essentially dependent upon Yehoshua, as is written (Exodus 17:9), “[Moshe said to Yehoshua, ‘Pick some men for us, and] go out and battle against Amalek,’” and as <this> is explained in the Zohar (II, 65b). +Building themselves a Holy Temple is the aspect of Moshe, the upper point. This is because “When someone has knowledge, it is as if the Holy Temple was built in his lifetime.” And Moshe is the aspect of knowledge, <as is known>. +Appointing a king is the aspect of firmament, the vav in the middle of the aleph. As is written, “A star will go forth from Yaakov,” which indicates that a king will arise out of Yaakov. “A star will go forth” alludes to the firmament, which contains stars and constellations. Thus, “from Yaakov,” because “Yaakov was a man of perfection who remained in the tents”—an aspect of firmament, as in, “and He stretched them out like a tent.” [And] as is explained in the Zohar (III, 244b): Yaakov is the aspect of vav. +For these three mitzvot are the aspect of repentance. Understand this. + +Section 10 + +10. This relates to above: +This is the hidden meaning of the kavanot (meditations) of Elul. I heard a little about this [from Rebbe Nachman], but it was only like a drop in the sea. Study the meditations of Elul, where it is explained that the general kavanot of Elul are [based on the verse] (Isaiah 43:16), “… Who makes a way through the sea.” For one must take the aspect of “way” and shine it into the “sea.” This derekh (way) is the aspect of two times the Holy Name Yabok, because twice Yabok equals derekh. This proceeds from the aspect of two Holy Names, KaSA [and] SaG. For these two names, KaSA and SaG, have a numerical value equal to two times Yabok, which is the numerical value of derekh. +[Here,] it is required to think of the name KaSA as being punctuated with a segol, and the name SaG with a chirik. +Now, the segol of KaSA and the chirik of SaG together equal four hundred. For the name KaSA is actually the name Ehyeh with its letters spelled out ALePh HeY YOD HeY. Together there are ten letters, each one punctuated with a segol. And the segol consists of three dots, and is [itself] therefore equal to thirty. Thus, the segol times ten [letters] is equal to three hundred. And SaG consists of the ten letters of YHVH with its letters spelled out YOD HeY VAV HeY, each one punctuated with a chirik. [The chirik consists of one dot, whose value is ten, and so the chirik times ten letters] equals one hundred. +Thus, the both of them, the chirik of SaG and the segol of KaSA, have a combined value of four hundred. This is the numerical value of PeShUTaH (outstreched). And so, by virtue of all the above mentioned concepts, the yemin (right hand)… is outstretched to accept his repentance. +For when the letters yemin are spelled out, it is equal to derekh with its three letters. This is twice Yabok … see there. All this is explained in the kavanot of Elul. + +Section 11 + +11. And now! come see and understand how, in a fantastically awesome manner, all the above kavanot are hinted at and concealed in the above Torah lesson. For there it is explained that a person who wants to repent must have two types of expertise: at running and at returning. This is the aspect of ascending and descending, corresponding to “If I ascend to heaven, You are there”—the expertise of running; “and if I make my bed in Hell, here You are”—the expertise of returning. See above, where this is explained. +The simple meaning of all this is that the person who wants to walk the pathways of repentance must summon up his fortitude and constantly strengthen himself in the ways of God—whether in a state of spiritual ascent or descent, corresponding to “If I ascend to heaven… and if I make my bed in Hell.” In other words, even if he is experiencing an ascent and a high spiritual level, he must not remain there nor be satisfied with this. Rather, he must be extremely expert at this, knowing and believing that he must go further and further. This is the expertise of running, an aspect of ascent, which corresponds to “If I ascend to heaven….” +The opposite is also true. Even if, God forbid, he falls to wherever he falls—even into the deepest Hell—he must still never give himself over to despair, but constantly seek and search for God. No matter where he is, he must strengthen himself with all means available. For God is to be found even in the deepest Hell, and there too it is possible to attach oneself to Him. This corresponds to “and if I make my bed in Hell, here You are,” the expertise of returning. For it is impossible to walk the pathways of repentance unless one possesses both these types of expertise. +Rabbeinu, of blessed memory, was very precise in referring to this concept by the term baky. For it is indeed a very, very great expertise when a person merits knowing how to exert himself and toil continuously in the service of God, hoping all the while to reach a higher spiritual level, and yet not allowing anything to bring him down. Even if he is as he is, God forbid, he still does not get discouraged at all, as he fulfills, “and if I make my bed in Hell, here You are.” + +Section 12 + +12. Based on Kabbalistic teaching we know that concealed in this is the hidden meaning of the kavanot of Elul. For baky is the aspect of the above mentioned Holy Name YaBoK, which has the same letters as BaKY. When a person attains the two types of expertise mentioned earlier, which is twice baky —i.e., baky b’ratzo (running) and baky b’shov (returning)—he also attains the derekh (way) of repentance. This is because twice baky, which is the aspect of twice the Holy Name Yabok, is equal to the numerical value of derekh. For by following the method of the kavanot, this derekh is made from the segol of KaSA and the chirik of SaG, which [also] have the numerical value of twice Yabok. +This in itself is the deeper meaning of the two types of expertise. The baky of running, which corresponds to “esak shamayim (I ascend to heaven),” is related to the segol of KaSA —because eSAK and KaSA have the same letters. +The baky of returning, which corresponds to “and if I make my bed in Hell,” is related to the chirik of SaG, as in (Proverbs 22:28), “Do not taSeG (moves back) the ancient boundary stone.” This is when a person retreats from his limit and turns back, <resembling “naSoGu backwards” (Isaiah 42:17)>. It is a spiritual fall; a person falls from his original level and turns back, God forbid. Nevertheless, [a person who is baky] will strengthen himself and never give himself over to despair. For even in such a place God can be found, corresponding to “and if I make my bed in Hell, here You are.” This is an aspect of the name SaG. +For “segol is the sun,” the upper point of the aleph, which is divided into three dots. It corresponds to “If I ascend to heaven,” an aspect of the segol of KaSA, which has the same letters as eSAK (ascend). And chirik is the lower point of the aleph, corresponding to “and if I make my bed in Hell,” which is an aspect of the chirik of SaG. +This is the meaning of what was said above in the lesson: When a person possesses these two types of expertise (baky) , then he is walking the pathways (derekh) of repentance. For from twice baky —which are the aspects of KaSA and SaG, “ascend to heaven” and “make my bed in Hell”—the aspect of derekh —which has a numerical value of twice baky, corresponding to KaSA and SaG —is made. +For the essence of the pathways of repentance is reached through these two types of expertise. And then, the yemin of God is peshutah (outstreched) to accept his repentance. This is because yemin has the same numerical value as derekh, which is twice baky ; and peshutah has the same numerical value as the segol of KaSA and the chirik of SaG, as explained above. +[Furthermore, the segol and the chirik] are themselves the aspects of the upper point and the lower point. They represent the need to constantly search for God, whether it be above or below. These are the two types of expertise: “If I ascend to heaven, You are there; and if I make my bed in Hell, here You are.” Therefore, when a person possesses these two types of expertise, he is walking the pathways of repentance. And then, the right hand of God is outstretched to accept his repentance. Understand this well, for the matters discussed here are very deep. + +Section 13 + +13. Based on this, it is possible to link together the elements of this Torah lesson. What was written at the end about the upper and lower points of the aleph is the very same aspect as the two types of expertise. {This was not actually explained in the body of the lesson. The relationship is only made clear by understanding the kavanot mentioned above.} +This is also the concept of “repentance upon repentance” mentioned in the lesson. The slaughtering of the evil inclination—corresponding to “Be quiet before God”/the first repentance/the kavod of this world—is the lower point. This is accomplished by means of the DeMimah and silence, corresponding to “Be DoMe before God.” And all of these concepts form the aspect of the chirik of SaG, which is the expertise of returning. +The second repentance, which one does for his first repentance—the aspect of the glory of the World to Come, corresponding to “The glory of the Lord is a concealed matter”—is the upper point. It is Keter, which is the aspect of Moshe, and the segol. +Understand this well, how all the subjects mentioned in this lesson are later tied together in a wonderfully awesome manner. Those who delve into it will understand a little. + +Section 14 + +14. The essence of the matter is: When a person is on a very low level and yet still fortifies himself—believing that even there he still has hope and that there too God may be found, corresponding to “and if I make my bed in Hell, here You are”—he then draws holiness upon himself from the sacred name YHVH in its permutation of SaG. This [name] sustains all those who have naSoG (retreated) from His holiness. It strengthens them and prevents them from falling away entirely, God forbid. This is the aspect of being expert at returning, which is the expertise that corresponds to the Holy Names Yabok and SaG. +Similarly, when a person merits reaching a certain high level of holiness and yet does not stand still—rather, he strengthens himself and strives to ascend higher and higher—he then draws holiness upon himself from the Holy Name Ehyeh in its permutation of KaSA. This is the aspect of being expert at running. +For [each] person, in accordance with his actions and the manner in which he strengthens himself in the service of God, causes the Holy Names above to unite. He, in turn, draws holiness upon himself from there. Understand this well. + +Section 15 + +15. It has been explained above that by means of the quiet and silence he displays when his friend insults him, a person merits repentance, which is the aspect of Keter, as explained. This is because “Silence is a fence for wisdom.” For it is necessary to be very careful to judge everyone favorably. Even when others attack and insult him, a person must judge them favorably and maintain his silence. This forms the aspect of Keter, <for there is no Keter without a Kaf, and this is precisely Kaf zekhut (favorably). Understand this.> +As is brought in the Midrash: +It is like the allegory of someone who saw his friend making a keter (crown) . “Who is it for?” he asked him. “For the king,” he replied. “Since it’ s for the king,” he said, “set into it every jewel you find” (Vayikra Rabbah 2:5). +So, too, every Jew is an aspect of a crown for God. One must therefore set in him every sort of jewel one can possibly find. That is, it is necessary to make an effort to seek out and search for every merit and positive quality one can possibly find in a fellow Jew. Everyone must be judged favorably, for they are an aspect of a Keter for God. This is as the Sages taught: Judge every adam favorably (Avot 1:6). +We find, then, that by judging everyone favorably he remains silent when others insult him. He finds some merit in the person who insulted him: “He is not all that responsible for shaming me, because to that person’s knowledge and way of thinking it seems that I am deserving of insult.” This creates the aspect of Keter —i.e., the quiet and silence form the aspect of Keter, as mentioned above. Understand this. + +Torah 7 + + + +Section 1 + +“V’eileh HaMishpatim (And these are the laws) that you must place before them.” (Exodus 21:1) +Our Sages taught: [The words “before them” indicate that in regard to all Torah laws,] woman is equated with man (Kiddushin 35a). The Mekhilta (21:1) comments: It might be that the students study but fail to comprehend. [Scripture] therefore states: “that you must place before them”—spread it out before them as a fully set table. +Know! the essential reason for exile is nothing other than a lack of ÆMuNaH (faith), as is written (Song of Songs 4:8), “Come, gaze from the peak of AMaNaH.” And emunah is synonymous with prayer, as in (Exodus 17:12), “his hands were emunah,” which Onkelos renders: “[his hands] were spread out in prayer.” +And [prayer] corresponds to miracles, the supernatural. For prayer transcends nature; the natural course dictates a certain thing, but prayer changes nature’s course. This is a miracle. And for this, one needs faith. A person has to believe that there is a M’chadesh (an Originator) with the power to originate as He sees fit. +Now, the quintessence of faith, and thus prayer and miracles, is only in the Land of Israel, as is written (Psalms 37:3), “Dwell in the Land and cultivate emunah.” The principal elevation of the prayers is there, as in (Genesis 28:17), “This is the gate of heaven.” +Because of this, when Avraham erred in saying (Genesis 15:8), “How shall I know [that I will inherit it]?”—thus blemishing his inheritance of the Land, which corresponds to faith/prayer—<he brought on> the exile in Egypt. And it was specifically “Yaakov and his [twelve] sons who descended into Egypt” (Joshua 24:4; see Genesis 46), for they correspond to the “twelve versions of prayer” (Zohar III, 170a). +And, [God] exiled them <to Egypt, because> the Land of Egypt is the antithesis of [the Land of Israel, the place of] NiSiM (miracles), as is written (Exodus 14:27), “And the Egyptians NaSiM (were fleeing) against it.” For [Egypt] is not the place of miracles. It is also not the place of prayer, as in (Exodus 9:29), “When I go outside the city I will spread out my hands [in prayer].” +[Our Sages taught:] All exiles are known as MiTZRayIM (Egypt), because they MeTZeiRIM (cause anguish and suffering) to the Jewish people (Bereishit Rabbah 16:4). Thus, when a person blemishes faith/<miracles>/prayer/the Land of Israel, he descends into <the depths of> exile. +This is the meaning of what our Sages taught: The Mashiach son of David will not come until the [last] penny is gone from the pocket (Sanhedrin 97a) —i.e., gone are the atheists who have no faith in miracles and explain away all miracles as natural phenomena. And the quintessence of miracles is in the Land of Israel, for the Land of Israel drinks first (Taanit 10a). Its drink is from the t’home (depths), which connotes [the miraculous and amazing, as in] (Ruth 1:19), “the entire city TeiHoMe (was amazed).” Something that is miraculous amazes everyone. +And this is (Psalms 42:8), “Deep calls to deep.” There are “upper miracles,” which correspond to the upper t’home, and there are “lower miracles,” which correspond to the lower t’home (Shemot Rabbah 5:9). +{I saw the Angel of Rain. It had the appearance of an egla (ox) and prita sifevatei (its lips were split open). It was standing between t’home (the deep) and t’home (Taanit 25b).} Encompassing all miracles, both t’home, is an angel that has “the appearance of an EGLa (ox).” This corresponds to EeGuLim (circles), which is an aspect of faith, as is written (Psalms 89:9), “Your faith encircles you.” “And its lips were split open” alludes to prayer, as in (Psalms 51:17), “Lord, open my lips.” Thus, [the angel] encompasses all miracles. +This is the meaning of, “until TiKhLeH PRuTaH min haKiS (the [last] penny is gone from the pocket).” For there are people who conceal all miracles, which are encompassed in the angel whose “lips were PRiTaH.” They m’KhaSim (conceal) [all miracles] with natural explanations. When this is TiKhLeH (gone), and there is abundant faith in the world, then Mashiach will come. For the redemption essentially depends upon this [abundant faith], as is written, “Come, gaze from the peak of Amanah.” + +Section 2 + +2. Yet it is impossible to come to faith except through truth. As is brought in the Zohar (III, 198b): “And justice will be a belt for his hips, and faith a band for his loins” (Isaiah 11:5). What then is the difference between justice and faith? The answer given there is: [justice] is called faith when it is bound with truth. + +Section 3 + +3. {“Behold, You want truth in the inner parts; in the innermost places teach me wisdom” (Psalms 51:8).} Yet is impossible to achieve truth except through attachment to the tzaddikim and by following their advice. The person who accepts their advice has the truth etched inside him. As is written, “Behold, You want truth”—when truth is what you desire—“in the inner parts, in the innermost places, teach me wisdom.” For the advice received from [the tzaddikim] is an aspect of marriage and union <of holinesss>. +But when one accepts advice from the wicked, this corresponds to a marriage <and union of> the kelipah (husks). [As Chavah said] (Genesis 3:13), “The Serpent advised me”—this being a euphemism for marriage. Her acceptance of the Serpent’s advice is likened to a marriage. Through <this> marriage, the Serpent polluted her [and all her descendants]. However, with the revelation at Mount Sinai, this pollution ceased (Shabbat 146a). For it was there that they received the six hundred thirteen counsels of holiness (Zohar II, 82b) —<a wedding of holiness>. +And why is advice called marriage? This is because the kidneys advise (Berakhot 61a), and the kidneys are reproductive organs, producers of sperm (Zohar III, 235a). We can therefore conclude that by accepting advice from a person, it is as if we are receiving seed from him. And [the nature of union] depends entirely upon the nature of person <giving the advice>: whether wicked or righteous. +This is the reason the Torah is maTiSh (saps) one’s strength (Sanhedrin 26b). It is also called TuShiyah (insight), for there are six hundred thirteen counsels, as in (Proverbs 8:14), “Mine is counsel and insight.” Advice is therefore likened to marriage, an aspect of matrimonial union, which also saps one’s strength. +{“I have planted for you a sorek (a vine), an entirely true seed” (Jeremiah 2:21).} The tzaddik’s advice is “entirely true seed.” This is the meaning of, “I have planted for you a SoReK”—this alludes to the redemption, as is written (Zakhariah 10:8), “eShR’Kah (I will whistle) to them and gather them in.” How will this be achieved? [They will be gathered in] through “entirely true seed”—the advice of the tzaddikim brings to truth. For through this [advice, justice] becomes faith, because it is bound up with truth. And this brings the redemption, for he receives the drops of the tzaddik’s intellect through the advice which he accepts from him. +This is the meaning of, “Behold, You want truth, [then] in the inner parts”—the kidneys—“… teach me wisdom.” Let me merit receiving the drops of the mind, the drops of the intellect [of the tzaddikim], through the advice I will accept from them. Then I will merit the truth, for the drops of the intellect are called “entirely true seed.” + +Section 4 + +4. {“Shem and Yafet took the garment and put it on both their shoulders. Walking backwards, they then covered their father’s nakedness. They faced away from him and did not see their father naked” (Genesis 9:23).} Know! through [keeping] the mitzvah of tzitzit, a person is protected from the Serpent’s advice, from a “marriage of wickedness,” from immorality. Tzitzit protects against immorality, as is brought in the Tikkuney Zohar (#18): “Shem and Yafet took the garment and put it on both their shoulders”—this is a reference to tzitzit ; “and did not see their father naked”—for tzitzit covers over nakedness. But ChaM—the personification of the evil inclination, for he is m’ChaMeim (heats) a person’s body to sin—is cursed. As is written (Genesis 9:25), “Cursed is Kanaan”; and, as in (Genesis 3:14), “Cursed are you [the Serpent] more than all the animals.” Thus “the garment,” the tzitzit, is a protection against the Serpent’s advice, the Serpent’s pollution. +This corresponds to (Genesis 49:22): “Ben porat aley ayin (A fruitful bough by a well).” It was because of the TZITZit, similar to (Song of Songs 2:9), “meiTZITZ (he looks) through the cracks,” that [Yosef] merited being a fruitful bough. For he was protected from the Serpent’s marriage, from a union <of wickedness>, and merited [instead] to a union of holiness. +And this is “PoRat”—it connotes union, similar to (Genesis 1:28), “P ’ru u’Revu (be fruitful and multiply).” [And “aley AYiN,”] because immorality stems primarily from the AYNayim (eyes), as our Sages taught: Shimshon strayed after his eyes (Sotah 9b). It is also written (Numbers 15:39), “You will not stray after your heart or after your eyes.” +Thus, the tzitzit —the eyes <of holiness>—is a protection against the Serpent’s advice. A person is then able to receive advice from the tzaddik, which is “entirely true seed.” + +Section 5 + +5. This is the explanation (Bava Batra 74a). +Rabbah bar bar Chanah recounted: This merchant said to me, “Come, I will show you Mount Sinai.” We went and saw that it was encircled by scorpions as tall as chamrei chivarta (white mules). I heard a Heavenly voice saying, “Woe to Me that I took an oath! But now that I have taken an oath, who can nullify it for Me?” +Come, I will show you Mount Sinai — This is an allusion to advice, for [at Mount Sinai] the Jews received the six hundred thirteen counsels. +we saw that it was encircled by scorpions — In other words, there is the advice of the Serpent, the counsel of the wicked, which makes it impossible to receive the advice, the “true seed,” of the tzaddikim. +as tall as chamrei chivarta (white mules) — This alludes to the tzitzit, which protects against the Serpent’s advice, against immorality. +{Rabbi Meir said: Not having the white threads on the tzitzit deserves greater punishment than not having the t’kheilet (sky-blue threads). Liken this to a king who issued instructions to two of his servants: one was told to bring him a seal made of clay, the other was told to bring him a seal made of gold. Each transgressed the king’s order and failed to bring the seal. Whose crime was the greater? Say, then, that the servant who failed to bring the seal of clay deserves the greater punishment, for clay is more readily available (Menachot 43b; Rashi, loc. cit.).} As our Sages taught: Which deserves greater punishment, the white or the blue? They explained: Liken it to someone who commanded that he be brought a gold seal—i.e., the blue threads—and a clay seal—i.e., the white threads. [Interpret this] as follows: ChaMRei refers to ChoMeR v’tit (clay and lime); chivarta is white, since nowadays this is the principal [requirement of the] tzitzit. +I heard a Heavenly voice saying, Woe to Me that I took an oath! — Rashbam explains this [as God’s oath] concerning the exile. For through the tzitzit one can come to the advice of the tzaddikim, to truth. And with truth a person can achieve faith. And faith, brings the redemption, as explained. This is why [Rabbah bar bar Chanah] heard God regretting the exile: The tzitzit —the chamrei chivarta —caused all this. + +Section 6 + +6. This is the explanation [of the opening verse]: {“V’eileh (And these) are the laws that you must place before them.”} +V’eileh — Wherever the term v’eileh (and these) is used, it comes to add. This alludes to: Yosef, guarding the Covenant, and the tzitzit . +are the laws — This corresponds to “entirely true seed,” as in (Psalms 19:9), “God’s laws are truth.” One merits receiving the counsel of the tzaddikim—the aspect of truth. +that you shall place before them — That is, when [justice] is bound with truth. +And this is: woman is equated with man. For <the aspect of> “man” and “woman” allude to the joining of truth and faith, and it is on this that the redemption depends. +And this is: It might be that the students study but fail to comprehend. [Scripture] therefore states: “that you must place before them”—spread it out before them as a fully set table — This is a reference to the redemption. For in the future, all wisdoms will be revealed as a fully set table, as in (Isaiah 11:9), “And the earth shall be filled with knowledge….” + +Section 7 + +7. (Excerpts belonging to this lesson.) +Prayer is synonymous with faith, which in turn is synonymous with miracles. This is because a miracle is supernatural, it is something for which one needs to have faith. {See [section 1] above.} +Because of this, prayer is beneficial for memory; for, as mentioned, prayer corresponds to faith. But forgetfulness entails having had something in mind, its lapsing from memory and being no longer a part of us. {This can be likened to [seeing as pre-determined] the movements of the constellations, which follow a prescribed pattern day after day. And this is the very opposite of faith. Whereas, if a person believes that there is One who daily renews everything in accordance with His will, who perpetually sustains and supports everything, and who is above [the limitations of] time, then forgetfulness has no place.} +See, now, the wonders in the words of our Sages: The [letters] mem and samakh which were on the Tablets were held in place through a miracle (Shabbat 104a). Mem-samakh corresponds to forgetfulness. Concerning this our Sages taught: Someone who reviews his lesson one hundred times cannot be compared to someone who reviews one hundred and one times (Chagigah 9b). For mem -samakh has a numerical value of one hundred, [alluding to the fact that] for the first one hundred times the Angel of Forgetfulness reigns. This is what our Sages brought out so artfully: “The [letters] mem and samakh”—the one hundred of forgetfulness—“were held in place through a miracle”; miracles being the very opposite of forgetfulness. For, as mentioned above, miracles are synonymous with prayer and faith, [faith] being the very opposite of forgetfulness. +Know!… tzitzit protects against immorality… on both their SheKheM (shoulders)… a reference to tzitzit . [See section 4, above.] This is (Genesis 37:13), “Your brothers are shepherding in SheKheM”—an allusion to the tzitzit, which protects against immorality. [The tzitzit] corresponds to guarding the Covenant, which in turn applies to Yosef. Yaakov therefore said to Yosef, “Your brothers are shepherding in Shekhem”—which is your aspect. “Come, let me send you to them.” +This is the meaning of: “I have planted you a sorek, an entirely true seed”… for then, one receives the drops of the tzaddik’s intellect through the advice which he accepts from him. This “SoReK” alludes to the ShuRuK, which the Zohar (Tikkuney Zohar #56) calls “three drops.” Conceptually, this is the same as the three mochin (brains). For the drop emanates from the brain and descends to the kidneys, the organ in the reproductive system which prepares the seed. Similarly, the intellect is also formed in the mind and descends to the kidneys, which advise. +And the three mochin correspond to (Isaiah 6:10), “Make the heart of this people gross, its ears heavy, and cover over its eyes; lest it see with its eyes, hear with its ears, understand with its heart and repent and be healed.” [The prophet] says this of one who refuses to attach himself to the tzaddikim, ‘lest he see… and repent.’ +But when a person attaches himself to the tzaddikim and accepts their advice, this is the concept of “the kidneys advise,” for they are reproductive organs. He receives the drop/brain that separates into three drops—three brains. And then, ‘He will see with his eyes, hear with his ears, understand with his heart’—these corresponding to the three brains—‘and repent and be healed.’ This is: “I have planted you a sorek, an entirely true seed.” Understand this. +This is the explanation of Rabbah bar bar Chanah recounted etc. [The connection to prayer] is also alluded to in Rabbah bar bar Chanah’s opening words, “This merchant said to me.” Rashbam explains that this is always an allusion to socher Yishmael (an Ishmaelite trader). For yiShMAel connotes prayer, as is written (Genesis 16:11), “[You shall name him Yishmael] for God has SheMA (heard) your affliction,” which Onkelos renders: “for God has accepted your prayers.” +[Prayer] is also synonymous with faith. This is [alluded to by the word] SoCheR, which connotes S’ChoR s’chor (round and round) {corresponding to the concept of makifin. } And this corresponds to faith, as in, “Your faith encircles You.” +This is also the meaning of (Ruth 3:9), “Spread, therefore, K’NaFekha (your garment) over your maidservant.” For the holy tzitzit —the KaNFey (garment corners of) mitzvah—corresponds to guarding the Covenant and to a union of holiness. +And this is the explanation of what the prophet Hagai asked (2:12), “If one carried consecrated meat in the K’NaF of his garment, and [this meat in] the corner came in contact with bread….” For desecrating the Covenant diminishes one’s bread, as is written (Proverbs 6:26), “For a harlot, a man is brought to [go searching for] a loaf of bread.” Understand this. +“His bow held firm… from there the Shepherd, the evan (Rock) of Israel” (Genesis 49:24). [Onkelos renders “ÆVaN” as a composite word,] AVhan u’VeNin (father and sons), corresponding to prayer—Yaakov and his sons. + +Section 8 + +8. It is a segulah (special remedy) for someone who is ill to gaze at the tzitzit. This is the hidden meaning of the verse (Genesis 48:2), “Behold, your son Yosef is coming to you.” For these words hint to the tzitzit: to the amount of strings, loops and knots, {as explained in the Pri Etz Chaim }. This is: “Behold, your son Yosef is coming to you”—corresponding to the tzitzit, as a result of which, “Yisrael was strengthened.” + +Torah 8 + + + +Section 1 + +“Ra’iti menorat zahav (I looked, and behold a candelabrum all of gold) and a bowl on top of it.” (Zekhariah 4:2) +See how precious is the sigh and groan {the krekhtz } of a Jewish person. It provides wholeness [in place] of the lack. For through the breath, which is the ruach-of-life, the world was created. As is written (Psalms 33:6), “… and by the ruach of His mouth, their entire hosts [were created].” The renewal of the world will also come about by means of the ruach, as in (Psalms 104:30), “You will send Your ruach —they will be created; You renew the face of the earth.” +This [ruach] is also the vital force of human life. This is because man’s breath is his life-force. As is written (Genesis 2:7), “He breathed into his nostrils nishmat (the breath of) life,” and (ibid. 7:22), “All in whose nostrils was a nishmat (breath of) ruach-of-life.” Regarding this, wise men said: To the extent breath is lacking, so is life (Maaseh Tuviah, Bayit Chadash 2; cf. Zohar II, 24b). +We find then that the quintessential life-force of everything is its ruach. Whenever a lack exists, it is essentially in the life-force, which corresponds to the ruach-of-life of that thing. This is because it is the ruach which gives that thing its existence. +And sighing is the extension of the breath. It corresponds to erekh apayim (patience)—i.e., extended ruach. Therefore, when a person sighs over the lack and extends his ruach, he draws ruach-of-life to that which he is lacking. For the lack is in essence a departure of the ruach-of-life. Therefore, through the sigh, the lack is made whole. + +Section 2 + +2. The question is, from where does one take the ruach-of-life? Know! the essence of the ruach-of-life is received from the tzaddik/ rav of the generation. This is because the essence of the ruach-of-life can be found in the Torah, as in (Genesis 1:2), “And the ruach of God hovers over the waters’ surface”—this is the Torah (Tikkuney Zohar #36). And the tzaddikim are bound to the Torah,which is why the essence of the ruach-of-life is with them. +When the person who is tied to the tzaddik/ rav of the generation sighs and extends his ruach, he draws the ruach-of-life from the generation’s tzaddik. For [the tzaddik] is bound to the Torah—which is where the ruach is. +This is why the tzaddik is called “a man in whom there is ruach” (Numbers 27:18) —who knows how to deal with the ruach of each individual (Rashi, loc. cit.). For the tzaddik draws and completes the ruach-of-life of each and every person, as above. +And this corresponds to: The ruach tzefonit (northern wind) that blows upon King David’s harp (Berakhot 3b). King David’s harp had five strings, paralleling the Five Books of the Torah (Zohar III, 32a). The “northern ruach” which blew upon it alludes to “the ruach of God [that] hovers over the waters’ surface.” This ruach TZeFoNit corresponds to the ruach haTZaFuN (hidden spirit) in man’s heart (cf. Tikkuney Zohar #69) —this being the ruach-of-life. +Our Sages taught: Tzafon is lacking (Bava Batra 25b). And the lack is in the heart, as is written (Psalms 37:4), “He will give you that which your heart lacks,” and (Psalms 20:6), “God will fulfill all your requests.” And the essence of the ruach-of-life is located in the heart. As we find in the Tikkuney Zohar (#13): All the body’s organs are directed by the heart, which is like a king, while the arteries are like soldiers, as is said (Ezekiel 1:20), “To wherever the ruach intended to go….” +For the ruach is in the heart, and the lack is a departure of the ruach, whose place is in the heart. This is why the lack is felt [specifically] in the heart. Therefore, when the lack—which is an aspect of ruach —is filled, it is said, “He will give you that which your heart lacks,” and, “God will fulfill all your requests.” And so, the Jews, who receive the ruach-of-life from the Torah, are called tzafun, as in (Psalms 83:4), “They plot against Your people, and take counsel against tzfunekha (Your hidden ones).” + +Section 3 + +3. But what of the wicked people “who speak arrogantly, haughtily and contemptuously of the tzaddik” (Psalms 31:19) ? From where do they receive the ruach to fill the lack? But know! there is a RaV of the kelipah (husks). He corresponds to Esav, as is written in connection to Esav (Genesis 33:9), “I have RaV (a lot).” This also corresponds to (Genesis 36:40), “… the alufey (tribal chiefs of) Esav,” which Onkelos renders: “RaVrevay Esav”—who is the RaV of the husks. +The wicked receive their ruach from him. And he corresponds to the impure ruach, a ruach Se’ARah (storm wind), as in (Genesis 27:11), “But my brother Esav is an ish SA’iR (hairy man).” This is why their ruach is temporarily strong and mighty, much like the storm wind which blows strongly while it lasts. +Therefore, “he blows away all his enemies” (Psalms 10:5) —specifically “blows.” The wicked man overpowers them through the [blowing] ruach of his mouth, which is mighty while it lasts. But he has no permanence at all, and in the end is spent and disappears; his body and soul left wasted (cf. Tikkuney Zohar #18). +{“But He is m’shalem (repays) His enemies to their face [in this world] in order to destroy them [in the next]” (Deuteronomy 7:10).} It is also written, “But He is m’shalem His enemies to their face in order to destroy them.” The word “m’ShaLeM” denotes the Sh’ LeyMut (wholeness [in place]) of the lack which is drawn to him—i.e., the aspect of extended ruach. This is also the meaning of “to their face.” The face corresponds to ruach, as our Sages taught: “Their facial expression bears witness against them” (Isaiah 3:9) —this refers to the nose (Yevamot 120a). [The nose] corresponds to ruach, as in, “And He breathed into his nostrils the breath of life,” and, “All in whose nostrils was a breath of the ruach-of-life.” But [His intention] is “in order to destroy them.” For even though at the moment he is mighty, in the end [God’s enemy] will be destroyed. +This corresponds to: Erekh apayim (patience) for the wicked (Yerushalmi, Taanit 2:5). For the ruach, the breath, is an aspect of erekh apayim. And this is: [God] is patient, but He collects His due (Bereishit Rabbah 67:4). Even though for the moment [the wicked man’s] ruach is strong and mighty—an aspect of, “He is patient”—nevertheless, ultimately “He collects His due.” +And this is why the Jews are called “afflicted and SoARah (assaulted)” (Isaiah 54:11), for they are presently under the rule of Esav ish SA’iR —the ruach Se’ARah. However, someone who is attached to the tzaddikim receives the ruach-of-life—the wholeness [in place] of the lack—from the tzaddik/ rav of holiness. + +Section 4 + +4. {“The wrath of a king is as messengers of death, but a wise man shall pacify it” (Proverbs 16:14).} Therefore, “But a wise man shall pacify it.” The lack [a person feels] results from his sins. As our Sages taught: There is no death without [there first being] transgression; nor suffering without sin, as in (Psalms 89:33), “I will punish their transgression with the rod, and their sin with plagues” (Shabbat 55a). Therefore, the tzaddik, who draws the ruach-of-life and provides wholeness [in place] of the lack, is capable of winning atonement for the sin. This stems from the great mercy and compassion of the Creator, blessed be His name. For He contracts Himself into being the ruach-of-life for the tzaddikim—i.e., that they will receive the ruach-of-life from the Torah and draw the ruach-of-life to the lack; and with this they atone the sins. +{“God, God, Omnipotent, merciful and compassionate, erekh apayim (patient), with rav chesed (great kindness) and truth. He is notzer chesed (keeps [in mind] the deeds of kindness) l’alafim (for thousands [of generations]), forgiving of sin and rebellion and error. Cleansing sin…” (Exodus 34:6).} [The atonement of sin] corresponds to the Thirteen Attributes of Mercy: “God, God, Omnipotent, merciful and compassionate, erekh apayim ….” “Erekh apayim” is an aspect of ruach <-of-life>, in that [God] extends His breath—sighing over [man’s] lack. +This is the meaning of “with rav chesed .” As we have said, a person receives the ruach-of-life from the tzaddik/ rav of holiness. He is RaV chesed ; the antithesis of Esav, the RaV of the husks, who is “reddish,” [from the side of] stern judgment. And this is, “and truth.” For the tzaddik receives the ruach-of-life from the Torah, which is called “the Torah of truth [that] was in his mouth” (Malakhi 2:6). +And this is the meaning of, “He keeps [in mind] the deeds of kindness l’alafim.” [The word] “l’ALaFim” alludes to the ALuFey (tribal chiefs of) Esav, the RaVrevay Esav—they are the RaV of the husks. And this is, “notzer chesed.” “Chesed” corresponds to the rav of holiness. He “keeps” [in check] and mitigates the tribal chiefs of Esav, ravrevay Esav. +And therefore, “[He is] forgiving of sin and rebellion.” For as a result of the ruach-of-life, the wholeness [in place] of the lack, that we draw from the tzaddik by sighing, sins are atoned. This is the meaning of, “… but a wise man shall pacify it”; which is, “forgiving of sin and rebellion.” + +Section 5 + +5. Now, by sighing, a person draws the ruach-of-life to the lack about which he sighs. This makes it whole. Nevertheless, one cannot [attempt to] provoke the wicked. For when a person provokes the wicked man, and he then sighs and draws ruach from his rav of the husks—his ruach being momentarily mighty, so that “he blows away all his enemies”—he is capable of harming him, God forbid. +Therefore, not everyone may confront the wicked; only someone who is a perfect tzaddik. A perfect tzaddik is someone who is on the level of (Proverbs 12:21), “No sin will befall the tzaddik.” In other words, he has already expelled and eliminated whatever bad he may have had, to the point where he is certain that he will in no way be brought to sin. +This matter [of eliminating the bad] is as follows: There are four fundamental elements: fire, air, water, earth. Above, in their transcendent root, they correspond to the four letters [of God’s Holy Name] YHVH (cf. Tikkuney Zohar #22). But, below [in our world], they are a mixture of good and bad. The perfect tzaddik, however, has completely distinguished and separated the bad from the good, so that he is without even a residue of bad from any one of these four elements—which encompass all the traits, as is known. When he is on this level, [the tzaddik] is permitted to provoke the wicked. <And those who are attached to such a tzaddik may also provoke them.> +The matter is this: Every wicked man has to have a conduit through which he receives his ruach in order to provide wholeness [in place] of the lack. This conduit is the particular bad trait from the four elements which he drew [upon himself] and [with which he is] empowered. Through this conduit and path he receives the ruach-of-life needed to fill this lack. And when the tzaddik wants to humble him, he must descend into that bad trait with which the wicked man has empowered himself, to subdue and destroy the conduit <through> which the wicked man receives his < ruach>. +This is why the tzaddik must be a perfect tzaddik, without any bad whatsoever; so that the storm wind, which is also the wicked man’s ruach-of-life, cannot, God forbid, overpower and harm the tzaddik when he descends into the wicked man’s bad trait in order to destroy it. For the bad has no hold or grasp on the perfect tzaddik; there isn’t anywhere [for the bad] to attach itself to him. +{Even the bad quality itself into which the tzaddik descends in order to bring about its destruction has no hold on him. His entry there is solely for the purpose of subduing and casting it down, as in (Genesis 13:1), “And Avraham ascended from Egypt.”} +This is: “Mashpil Resha’im Adey Eretz,” the initial letters of which are [also the initial letters of] Esh, Ruach, Mayim, Afar (fire, air, water, earth). These are all the four elements, which encompass all qualities and traits. A person has to totally purify these [traits] so that none of the bad found in any trait of the four elements has any hold on him. At that point, as mentioned, he is a perfect tzaddik. And only then, when he separates the bad from the four elements—fire, air, water, earth—does he “cast down the wicked to the ground.” +This is not the case for the tzaddik who lacks perfection. Even if he is not guilty of any sin, he still has not totally separated out the bad. The bad still exists in potential and it is therefore forbidden for him to antagonize the wicked. For the bad has where to attach itself to him. The extended ruach of the wicked man, which is mighty in its moment, just as the storm wind, has the power to harm him, God forbid. +As our Sages taught: [If someone asks,] “Is it not written (Psalms 37:1), ‘Do not engage in conflict with those who are wicked?’” [answer him] that this is said by someone whose heart worries (Berakhot 7b). Rashi explains: “This is someone who fears because of the sins in his hand.” Specifically “in his hand,” because, as we have said, in reality he is not guilty of any sin. It is just that he is still afraid of the sins which are in his hand and his power to commit. Potentially, the bad still exists. He has not as yet merited the level of “no sin will befall the tzaddik”; he cannot yet be certain that he will in no way be brought to sin, God forbid. It is therefore forbidden for him to provoke the wicked. +And this is (Habakkuk 1:13), “Why do You hold Your peace, as the wicked man devours a tzaddik greater than he.” Our Sages taught: He devours “a tzaddik greater than he,” [but not a perfect tzaddik] (Berakhot, ibid.). Specifically “devours,” because [the wicked man] literally devours him by extending his ruach, which is mighty in its moment. But the perfect tzaddik is not devoured. This is because his heart is not made anxious by a concern that he might in some way be brought to sin. For he has already totally eliminated the bad from all the traits and desires of each of the four elements. +Therefore, this perfect tzaddik—and all those joined with him—are permitted to provoke the wicked. For this tzaddik is capable of descending into the conduits of all their bad traits with which they have empowered themselves, to break and eliminate them. And, by means of this, he “casts down the wicked to the ground,” as mentioned above. + +Section 6 + +6. To achieve this, to be able to distinguish, separate and eliminate the bad from the good, one must engage in Torah and prayer. This Torah study should be delving into the depths of the law (Megillah 4b) —i.e., studying the Codifiers. For good and bad have a hold on the Torah. They are attached through the aspects of forbidden and permitted, impure and pure, kosher and unkosher, which appear in the Torah. And as long as one does not clarify the law, he is a mixture of good and bad. +This is why he cannot separate and eliminate the bad from the good. He is in the aspect of (Proverbs 11:27), “He who seeks bad, it will come to him.” Only once he delves into and clarifies the law in practice, and determines <the permitted, the kosher and the pure>—i.e., by studying the Codifiers—can he separate <the bad from the good> (cf. Tikkuney Zohar #50, p.98b). However, being worthy of the intellect necessary for “delving into the depths of the law” only comes through prayer, because it is from there that intellect is drawn. + +Section 7 + +7. This matter [of Torah and prayer] is as follows: The Tikkuney Zohar (#13, p.29b; #14, 30a) states: “Gan (the garden) is the Torah.” The Torah is called a garden. The Jewish souls who M’AYeNim (delve into) and understand the Torah are the various types of grasses which grow in the garden. What makes them grow? [They draw] from the MaAYaN (fountain), which is chokhmah (wisdom), as in (Song of Songs 4:15), “A fountain of gardens….” +From where do they receive the wisdom and intellect—this fountain? It comes from prayer, as is written (Joel 4:18), “A fountain will flow from the house of God.” And this [“house of God”] is prayer, as in (Isaiah 56:7), “For My house is a house of prayer.” +[Prayer] is the medium for actualizing the potential. Prayer is the aspect of “renewing the world.” This is because prayer <corresponds to faith,> for he believes that there is a M’chadesh (an Originator) capable of changing nature as He pleases. Thus [prayer] corresponds to potential creation, as in (Psalms 104:24), “You made them all with wisdom.” This alludes to prayer, from where the fountain of wisdom flows. +And Torah corresponds to actualized creation, as in (Proverbs 8:30), “I was as His amone (nurseling).” <Do not read this AMoNe but> UMaN (architect), which connotes actualized [creation], for with the Torah the world was created. +Thus, when a person prays for something, it is an aspect of renewing the world and is synonymous with creation in potential. It also corresponds to an arousal of wisdom, which is in the prayer. As previously mentioned, “A fountain will flow from the house of God”—this is prayer, for that is where the wisdom is aroused. From there the fountain, the wisdom, is drawn to the Torah. And there [in the Torah] it goes <from potential> to actual, as in (Proverbs 2:6), “[For God gives wisdom]: from His mouth comes knowledge and understanding.” <The Torah is> the revelation of the wisdom, and through this the “fountain of gardens” is made. The fountain waters the garden and causes the grasses to grow. +{“Extended longing makes the heart ache, but with the Tree of Life desire is fulfilled” (Proverbs 13:12).} This is the meaning of what our Sages taught: Someone who is M’AYaiN (looks deeply) into his prayers comes to heartache. As is written, “Extended longing makes the heart ache…” (Berakhot 32b). What is his cure? Let him engage in Torah study, as is written, “… but with the Tree of Life desire is fulfilled.” +As we have said, [as long as that which a person wants] is in prayer, it is still in potential. It only becomes concretized when it comes to the Torah, which is the aspect of actualized creation. Then, that which he asks for is done—having gone from potential to actual. +And this is as it is written, “A river flows from Eden to water the garden. And from there it separates, becoming four tributaries” (Genesis 2:10). +Eden — This corresponds to prayer. As our Sages taught (Berakhot 34b): Eden—“No eye has seen it” (Isaiah 64:3). And [“no eye has seen it”] applies to prayer, which transcends nature. For nature can be changed through prayer. {Eden is “no eye has seen it” because we cannot fathom that which transcends nature.} And this is: +A river flows from Eden — I. e., from prayer, as mentioned above, “A fountain will flow from the house of God.” “… to water the garden”—this is the Torah, as mentioned, the “fountain of gardens.” +And when the fountain of wisdom from prayer is drawn to the garden—the Torah—then it causes the grasses—the Jewish souls—to grow. In other words, [the Jewish souls] grow in the garden, they gain understanding and intelligence of the Torah. Then they merit “delving into the depths of the law,” in order to determine <the correct> law: <the permitted, kosher and pure from the impure, unkosher and forbidden>. By doing so, they separate the good from the bad. This is the meaning of: +from there it separates — By [clarifying the law] the bad is separated out of the four elements. Only the good remains. Then: +becoming four tributaries — These are the four letters YHVH, which are the root of the good found in the four elements, as above. + +Section 8 + +8. This corresponds to the four tzitzit (corner fringes). The four tzitzit correspond to the ruach-of-life, as in (Ezekiel 37:9), “Thus says God: From the four directions comes the ruach.” It is through [the tzitzit] that the ruach se’arah —i.e., the ruach of the opponents who militate against the true tzaddikim—is subdued. +[These opponents] draw their extended ruach from the rav of the husks, who corresponds to “Esav is an ish sa’ir (hairy man).” This is why the tzitzit are synonymous with Sei’AR (hair), as in (Ezekiel 8:3), “And He took me by the tzitzit (locks) of my head.” For through [the tzitzit], Esav ish SA’iR —i.e., the ruach Se’ARah —is subdued. +And this is the concept of the white tallit (prayer shawl) that God donned when He set [before Moshe] the Thirteen Attributes (see Rosh HaShanah 17b). For the Thirteen Attributes corresponds to the holy ruach-of-life; and the tallit with its four corners alludes to the ruach from the four corners [of the earth]. This is “the white tallit,” which is the antithesis of the ruach of the husks—corresponding to Esav, who is “reddish, as hairy as a fur coat” (Genesis 25:25). Rashi explains: “[The hair covered him] like a tallit.” Specifically “like a tallit”—the tallit of the husks, which is a red garment. For from there, the ruach of the wicked is drawn. +But through the tallit of holiness, the white tallit, [the wicked man] is subdued. This is because the holy ruach-of-life—i.e., the Thirteen Attributes of Mercy—is drawn from there. Therefore, God specifically donned a white tallit when He set before Moshe the Thirteen Attributes of Mercy. For through the tallit of holiness—corresponding to both the makif (surrounding) and the ruach-of-life, as in (Ecclesiastes 1:6), “The ruach goes round and round”—the tallit of the husks, the ruach of the husks, is subdued. +This is (Job 38:13), “To take hold of the corners of the earth, that the wicked be shaken off it.” The four corners correspond to the holy ruach-of-life and to the “four tributaries.” Through them, “the wicked are shaken,” corresponding to “Mashpil Resha’im Adey Eretz (He casts down the wicked to the ground)”—the first letters of Esh, Ruach, Mayim, Afar, as above. +This is the explanation: +Rabbah bar bar Chanah recounted: This merchant said to me, “Come, I will show you the dead [of the Generation] of the Desert.” I went and saw them. They resembled drunkards, lying flat out. One of them had his knee raised up, and the merchant went under his knee while riding a gamal (a camel). He held up his romach (spear), but still could not touch it. I cut off a corner from the tzitzit of one of them. [After this,] we were not able to leave. The merchant asked me, “Did you perhaps take something from them? We have a tradition: Anyone who takes something from them cannot depart.” So I went and put back [the tzitzit corner]. Then we were able to leave (Bava Batra 73b). +Come, I will show you the dead of the desert — In other words, he showed him the wicked people who are not attached to the tzaddikim. They are referred to as “the dead of the desert,” for the “ruach tzefonit (northern wind) did not blow in the desert” (Yevamot 72a) —i.e., the aspect of the holy ruach-of-life, corresponding to the ruach tzefonit which blew upon King David’s harp. But these wicked people, who do not attach themselves to the tzaddikim, and do not have the ruach of holiness, are “even when alive, considered dead” (Berakhot 18b). The [merchant] showed him from where [the wicked] draw wholeness [in place] of their lack. This is what he showed him: +They resembled drunkards — Rashbam explains that they were like those who drink too much wine. This corresponds to Esav the “reddish [one],” who is the rav of the husks. From there the wicked get their ruach-of-life in order to fill that which they lack. Thus: +lying flat out — Rashbam explains that their faces were directed upwards. Their faces corresponds to ruach, as in, “Their facial expression bears witness against them.” This is the meaning of upwards: for the moment, their ruach is mighty, so that their fortune is ascendant, as in, “he blows away all his enemies.” +One of them had his knee raised up — This alludes to the great good fortune of the wicked. A lack of good fortune is known as “weak knees” (Isaiah 35:3) ; whereas his knee raised up indicates heightened good fortune. +And the merchant went under his knee — Namely, the tzaddik, who is called a merchant. As Rashbam explains, [“merchant”] is always a reference to an Ishmaelite socher (trader). The word socher corresponds to the ruach, as in (Ecclesiastes 1:6), “Round and round goes the wind.” This refers to the tzaddik, who receives the ruach <-of-life of holiness>. And this is “an iShMAelite trader,” similar to (Genesis 16:11), “[You shall call his name Yishmael,] for SheMA Hashem (God has heard) your plaint.” For the tzaddik hears all the sighs of those attached to him. From him life goes out to each one, because he is “a man in whom there is ruach.” +while riding a GaMaL (camel) — As in (Proverbs 11:17), “GoMeL nafsho (he does good to his soul), ish chesed (the man of kindness)”—this is the aspect of rav chesed, as mentioned above. +He stretched out his romach (spear) — RoMaCh corresponds to RuaCh Mem —“the ruach of God [that] hovers over the waters’ surface.” This is the Torah, which was given in a period of Mem (forty) days and is the source of the ruach-of-life. In other words, this tzaddik had the ruach which is received from the Torah. Even so, he came under the knee—under the good fortune—of the wicked man, as in, “The wicked man devours a tzaddik greater than he.” +I cut off a corner from the tzitzit of one of them — In other words, he separated and broke the bad trait in one of the four elements which the wicked man had empowered and drawn upon himself. This was his conduit of evil. I cut off a corner from the tzitzit: he separated one of their tzitzit. This is the aspect of separating and breaking their bad trait, their conduit. For all the bad traits stem from the four elements, the root of which, as we have said, is the four tzitzit . +we were not able to leave — That is, even though [he separated the tzitzit] he was not able to subdue the wicked man and emerge from under his knee. Even though he had separated and broken the wicked man’s bad trait, which is drawn from the four elements, whose root is in the tzitzit —thus he cut off a corner from the tzitzit of one of them —still, he was unable to subdue him and move out from under his knee. This corresponds to, we were not able to leave: we could not depart from there, as above. +The merchant asked me, Did you perhaps take something from them? — In other words, perhaps you still have <a bad trait from one of> these four elements which you have yet to completely rectify by entirely separating out the bad. This is why we were not able to leave. As explained above, as long as the bad of some trait has even the slightest hold on him, he cannot subdue the wicked man. Thus: Did you perhaps take something from them? Do you perhaps still have in you a slight attachment to some bad trait of the wicked? Have you taken to yourself some bad trait or desire of theirs? Therefore, we were not able to leave. This was why we are unable to depart from them, as above. +We have a tradition: Anyone who takes something from them cannot depart — That is, we have a tradition that whoever takes for himself any desire or bad trait from the wicked—in other words, their bad traits still have some hold on him—can neither leave nor subdue them. +So I went and put back the tzitzit corner — That is, I returned whatever little bit of their bad traits which I had. I returned and separated it from me. +Then we were able to leave — Then we were successful in emerging from under his knee to subdue and humble him. As explained, the perfect tzaddik entirely removes from himself any attachment to their evil. He is able to depart from them; he can subdue and humble [the wicked], as in, “He casts down the wicked to the ground.” +This is the explanation [of the opening verse]: “I looked, and behold a candelabrum all of gold, and a bowl on its top. {With seven lamps and seven pipes to the seven lamps that are on its top. And there are two olives near it, one to the right of the bowl and one to the left. And I said to the angel who spoke with me, saying, ‘What are these?…’ Then the angel who spoke with me answered, ‘This is the word of God to Zerubavel: Not by might, nor by power, but by My ruach, says the God of Hosts. Who are you, O great mountain? Before Zerubavel become a plain!’}” I looked, and behold a candelabrum all of gold — This is the Torah which is “more desired than gold” (Psalms 19:11). +and a bowl on its top — Rashi explains: “This is a MaAYaN (fountain).” It is the fountain that flows from “the house of God,” which is prayer. +With seven lamps — These are the souls which grow in the garden. They divide into seven categories. +and seven pipes to the seven lamps — These are the forty-nine lights: the Light [of Creation] hidden away for the Future (cf. Rashi, loc. cit.). This corresponds to “Eden—No eye has seen it,” the aspect of prayer, as explained. +And there are two olives near it — Rashi explains: “These were two trees.” This alludes to the Tree of Life and the tree of death; i.e., good and bad. Thus: +one [tree] to the right and one to the left — As above. And, “from there it separates”—the bad was separated from the good—this to the right and that to the left. +And I said to the angel who spoke with me, saying, What are these? Then the angel who spoke with me answered, This is the word of God to Zerubavel: Not by might, nor by power, but by My ruach — Namely, the ruach-of-life, as in, “Thus says God: From the four directions comes the ruach.” +This is because through Torah and prayer, by means of which the good is selected from the bad—this being the vision of the candelabrum—one merits the ruach-of-life and provides wholeness [in place] of the lack. +{This is: Not by might, nor by power, but by My ruach, says the God of Hosts. Who are you, O great mountain? Before Zerubavel become a plain! — Zerubavel was then the tzaddik of the generation. He encountered opposition from a number of wicked people who wanted to prevent him from serving God. This is explained in a number of verses. In this regard it is written: Not by might, nor by power, but by My ruach. As we have seen, through the ruach-of-life which the perfect tzaddik draws, all enemies are subdued and humbled. Thus, Who are you, O great mountain? Before Zerubavel become a plain! All those opponents who stood before him like a mountain, they will all be eliminated by the ruach-of-life.} + +Section 9 + +9. {“I am God your Lord who brought you up out of the land of Egypt; open your mouth wide v’amalayhu (and I will fill it)” (Psalms 81:11) .} It has been explained that the ruach-of-life is in the Torah, corresponding to, “And the ruach of God hovers over the waters’ surface.” Therefore, [when the Jews were] in Egypt, which was before they were given the Torah, they did not have from where to receive the ruach-of-life. Of them the verse states (Exodus 6:9), “[But they did not hearken to Moshe] for their ruach was short.” This was because they did not have from where to draw the ruach-of-life, which is the aspect of erekh apayim (patience), extended ruach. It was therefore said of them that “their ruach was short.” This is the antithesis of patience, which is the ruach-of-life drawn through sighing in order to provide wholeness [in place] of the lack, as above. For ruach is wholeness [in place] of the lack, corresponding to, “He will give you what your heart lacks.” +And this is: “Open your mouth wide v’amalayhu”—the lack is filled. This alludes to the [Hebrew vowel point] M ’LaPUM: M’Lo PUM (a full mouth). +The matter is as follows: The m’lapum is yod vav. [The yod] corresponds to the yod types of pulse, paralleling the yod Commandments (Zohar III, 257a). It is common knowledge that the pulse comes from the ruach. This is why the types of pulse are ten, paralleling the Ten Commandments; for the ruach, which corresponds to the pulse, is in the Torah. And the vav is the aspect of drawing the ruach. +This is the m’ lapum — m’lo pum. By drawing the ruach there is wholeness [in place] of the lack. As is written, “Open your mouth wide and I will fill it”—that which was lacking is filled, corresponding to m’lapum: a full mouth. +And this is why [the verse] specifies, “I am God your Lord who brought you up out of the land of Egypt”—they received the Torah, in which there is the ruach ; and then concludes, “… open your mouth v’aMaLAyhu.” This is the abovementioned M’LApum, the aspect of wholeness [in place] of the lack. +It was specifically after leaving Egypt—corresponding to “who brought you up from the land of Egypt”—that ruach was no longer “short,” for they had received the Torah in which there is the ruach-of-life. Then, and only then, [was there] “open your mouth and I will fill it,” the aspect of wholeness [in place] of the lack—i.e., a full mouth, as in, “God will fill all that which you ask for.” +This is why the redemption from Egypt is mentioned in the Chapter of Tzitzit. For tzitzit corresponds to the ruach-of-life, as in, “From the four directions comes the ruach.” +At the time he [gave this lesson, Rebbe Nachman] also spoke of the twelve hours of the day and the twelve hours of the night. They align with the twelve permutations of YHVH, with each hour having a different permutation. Furthermore, each hour is divided into 1,080 parts, with each part of the 1,080 parts also having a permutation of the Name. All this corresponds to the ruach-of-life which is in the pulse. However, I [Reb Noson] was not fortunate enough to hear the explanation of this clearly. I’ve also forgotten some details. Those with wisdom [in these matters] will understand. + +Section 10 + +10. “God’s chariots are twice ten thousand, alfey shinan (thousands upon thousands)” (Psalms 68:18). +ALFeY alludes to ALuFeY Esav. As a result of “God’s chariots are twice ten thousand”—corresponding to the giving of the Torah, from which the rabbis of holiness receive the ruach-of-life—“alfey shinan.” As our Sages taught: Do not read ShiNAN, but She’AiNaN (are not) (Avodah Zarah 3b). That is, through the giving of the Torah, which contains the holy ruach of the rabbis of holiness, the tribal chiefs of Esav/ ravrevay Esav—the aspect of the rav of the husks—are subdued and defeated. This is the implication of alfey she’ainan: the alufey Esav/ ravrevay Esav are defeated and ainan (are not). + +Section 11 + +11. “From the k’naf (corner) of the earth we heard songs, tzvi latzaddik (glory to the righteous). But I said, ‘A secret to me, a secret to me, woe to me! Traitors have betrayed; and beged bogdim bagadu (those who betrayed the traitors have betrayed). [Fear, and the pit, and the trap are upon you, O inhabitant of the earth]’” (Isaiah 24:16,17). +“From the K’NaF (corner) of the earth” corresponds to KaNFey (corners of) tzitzit, in which there is the ruach-of-life—the aspect of King David’s harp, which was played by the northern ruach, as explained. This is because melody and song are drawn from the ruach-of-life in the KaNFey reiah (lungs). And this is the meaning of “we heard songs,” which corresponds to the song of King David’s harp, the ruach-of-life. This also corresponds to the corners of the tzitzit, as in, “From the corner of the earth.” And through this the wicked are subdued, as in, “To take hold of the corners of the earth, that the wicked be shaken off of it.” +And this is “TZVi latzaddik.” Rashi explains: “There will be a maTZaV (firm positioning) and a standing up for the tzaddikim.” As we’ve seen, through the ruach-of-life the tzaddikim overcome the wicked. +“But I said, ‘A secret to me, a secret to me, woe to me!’” Rashi explains: “Two secrets were revealed to me, the secret of suffering and the secret of salvation. However, the salvation remains distant, until….” For the ruach of the wicked is mighty while it lasts, just like the ruach se’arah from which come all the suffering and the lengthy exile of the Jews. +And so, “Traitors have betrayed; and BeGeD bogdim bagadu.” The traitors and wicked people draw from a blemish in the BeGaDim (garments)—i.e., a blemish of the tzitzit, which are on the corners of the garment—which is a blemish in the four elements, whose attachment and transcendent root correspond to the four tzitzit. +But in the end, “Fear, and the pit, and the trap are upon you, O inhabitant of the earth.” All the wicked will be subdued and humbled, for they will eventually be destroyed and disappear. The perfect tzaddikim subdue them and “cast down the wicked to the ground” through their ruach-of-life/the tzitzit, corresponding to, “From the corner of the earth we heard songs.” +King David’s harp had five strings. They are representative of the Five Books of the Torah. The Zohar (III, 32a) likewise teaches: Those who grasp the Torah are like players of the harp. +“There are five lobes to the lungs” (Chullin 47a). This is because the ruach-of-life resides in the lungs, and it is from there that the ruach of the sigh is drawn, as is known empirically. Thus, there the lungs have five lobes, paralleling the Five Books of the Torah, the five strings of King David’s harp in which there is the ruach-of-life. (See Tikkuney Zohar #10: “The corners of mitzvah have five knots, corresponding to the words Shema Yisrael YHVH Eloheinu YHVH, which correspond to the five strings of King David’s harp….”) + +Torah 9 + + + +Section 1 + +“T’homot Y’chasyumu (The deeps covered them); they sank into the depths like a stone.” (Exodus 15:5) +The essence of life-force comes from prayer, as is written (Psalms 42:9), “Prayer to the God of my life.” This is why a person should pray with all his energy. When a person prays with all his strength and concentrates his energy into the letters making up the prayers, his energy is renewed there. This corresponds to (Lamentations 3:23), “They are renewed each morning; great is Your emunah (faith).” And faith is prayer, as in (Exodus 17:2), “And his hands were emunah,” which Onkelos renders: “[his hands] were spread out in prayer.” + +Section 2 + +2. And know! there are twelve tribes [in Israel], corresponding to the twelve constellations (Tikkuney Zohar #18, #21). Each tribe has its own individual version [of the prayers], and its very own gate through which its prayers enter. And, through its prayers, each tribe arouses the power of its constellation from among the twelve constellations. This constellation then radiates downwards, causing the vegetation, as well as the other things dependent on it, to grow. +This is the meaning of (Numbers 24:17), “A star steps forth out of Yaakov, and a tribe stands up out of Israel.” “Stands up,” <because Amidah is nothing other than prayer> (Berakhot 6b). When a tribe of Israel stands up to pray, it thereby arouses a star and the star steps forth and strikes things to make them grow. As our Sages taught: There is not a blade of grass below that does not have a star and an angel Above, which strike it and tell it, “Grow!” (Bereishit Rabbah 10:7). +Our Sages taught: Providing <a person> with his livelihood is as difficult as splitting the Red Sea (Pesachim 118a) ; and <also>: Providing a person with his marriage partner is as difficult as splitting the Red Sea (Sotah 2a). The Red Sea was divided into twelve lanes, paralleling the twelve tribes (Pirkey d’Rebbi Eliezer 42). Through their prayers, the Children of Israel bring about a <supernal> union, <a unification> between the Holy One and His Shekhinah (Divine Presence), as is written (Psalms 68:5), “Praise [i.e., pray to] the One who rides upon the aravot (highest heavens).” The “One who rides” is the Holy One; “ARaVot” refers to the Shekhinah, in whom all the supernal colors are nitAReV (blended). Commensurate with the divine union a person brings about through his prayer, so he, in turn, is granted his marriage partner <and livelihood>. And, because there are twelve different versions of <the prayers>, finding one’s marriage partner is therefore compared to the splitting of the Red Sea, which was <also> [divided] into twelve. +In addition, with their prayers, the Jewish people provide sustenance for their Father in heaven. As is written (Psalms 105:10), “vayaAMiDehah (He made it stand) for Yaakov as a chok (statute).” The word chok denotes livelihood (Beitzah 16a), and AMiDah is nothing other than prayer. +This is the meaning of (Psalms 99:7), “They guarded His testimonies and He gave them a chok.” The word “testimony” refers to prayer, as in (Psalms 122:4), “… the tribes of God, a testimony for Israel, to give praise [i.e., to pray] to the name of God.” In addition, our Sages taught: Testimony can only be given when standing (Shavuot 30a), and standing is prayer: we testify to His unity. +And to the extent a person sustains his Father in heaven with his prayer, so he, in turn, is given his sustenance. Thus [the Sages taught]: …<a person’s> livelihood is as difficult as splitting the Red Sea. In other words, sustenance is divided up into twelve pathways, in accordance with the twelve [prayer versions of the] tribes of God. +{Abba Binyamin said, “All my days I was very concerned about two things: about my prayer, that it should be close to my mitah (my bed); and about my mitah, that it should be positioned between north and south” (Berakhot 5b).} It takes considerable merit for a person to be able to send his prayer up through his tribe’s appropriate gate. This is what Abba Binyamin said: “All my days I was concerned about two things: about my prayer that it should be close to my MiTaH (bed)….” In other words, he wanted to pray through the gate of his MaTeH (tribe). For there are twelve tribes and each one has its very own gate. He prayed that his prayer should not be separated from his tribe. +Hence the word mateh, because “mateh” alludes to marital union. This is indicated in the ensuing [part of his] statement: “… about my mitah (bed), that it should be positioned between north and south”— mitah corresponding to marital union. +Furthermore, mateh corresponds to sustenance, as is written (Leviticus 26:26), “When I break your MaTeh (staff) of bread.” For the twelve MaTot (tribes) bring about a <supernal> union [of the Holy One and the Shekhinah] and provide sustenance <for their Father in heaven>, as in the abovementioned: “… his marriage partner is as difficult… his livelihood is as difficult….” +[Abba Binyamin] also prayed that <he> merit the “two tables” [of wisdom and prosperity]. This is the meaning of, “that my bed should be positioned between north and south.” For our Sages taught: Someone who wants to become wise should face south, and someone who wants to become wealthy should face north (Bava Batra 25b). +And Yaakov—in whom all twelve tribes were collectively embodied—knew each and every tribe at its root. This is why it is written of him (Genesis 49:33), “And Yaakov gathered up his feet onto the mitah .” “His feet” corresponds to prayer, as is written (Psalms 85:14), “Righteousness will go before him.” In other words, [Yaakov’s gathering up his feet alludes to] his gathering all the prayers <to their roots>. +[Yaakov] also had the power to give a portion of <the three portions of> the world to Yosef, as is written (Genesis 48:22), “And I have given you one shekhem (one portion) over and above your brothers.” For through his prayer, he sent an influx of life-force into all three parts of the universe—the lowest world, the world of the stars and the world of the angels. This is [indicated in the word] SheKheM: Shafel (lowly), Kokhav (star) and Malakh (angel). All this [Yaakov] achieved through his prayer, as the verse continues, “…[the portion] which I took from the hand of the Emorite with my sword and my bow”—<which Onkelos renders:> “with my prayer and supplication.” + +Section 3 + +3. But when a person stands up to pray, he is beset by external thoughts and kelipot (husks) surround him <on all sides>. He is left in the dark, unable to pray, as is written (Lamentations 3:44), “You covered Yourself with a cloud so that no prayer could pass through.” +{“The wicked go round on every side; that which is exalted is degraded by the sons of man” (Psalms 12:9).} It is written, “The wicked go round on every side….” “The wicked,” i.e., the kelipot, surround the person. “That which is exalted is degraded”—i.e., while [standing] in prayer, for [prayer] stands at the very summit of the universe (Berakhot 6b). +But know! the darkness itself contains many openings from which to exit. As our Sages taught: When someone comes to defile himself, they open up for him (Yoma 38b) —there are many openings for him. We see that even in the darkness there are many openings through which to leave. The problem is that the person [caught up in the darkness] is blind and does not know how to find the opening. +And know! a person merits finding the opening through truth. For the main light that illuminates [the openings] is God, as is written (Psalms 27:1), “God is my light and my help.” But through falsehood, a person dismisses God, as in (Exodus 20:7), “You shall not swear falsely by the name of God.” Through falsehood one removes [himself from] God, for (Psalms 101:7), “He that speaks falsely will not stand in My sight.” +Through truth, on the other hand, God dwells with him, as in (Psalms 145:18), “God is near to all who call Him, to all who call Him in truth.” And when God is with a person, He enlightens him on how to get out of the darkness that disturbs him when he prays, as in, “God is my light.” +{“God said to Noach: ‘Make for yourself a teivah (an ark)…. Make a light for the ark, and to an amah (a cubit) techalenah (finish it) milemaalah (up above); and put the opening of the ark b’tzidah (in its side), and make it with a lower, second and third stories’” (Genesis 6:14-17).} This is the explanation of, “Make a light for the ark.” Rashi explains: “some say a window, and some say a precious jewel.” The difference between a window and a precious jewel is that a window has no light of its own. It is simply [a medium] for the light to enter through. But when there is no light, the window does not give light. With a precious jewel, however, even when there is no outside light the jewel shines of itself. So, too, there are people whose words are [like] a window, incapable of giving them light on their own. This is [what Rashi means by] “some say.” Their “saying” becomes a window. And there are some whose “saying” becomes a precious jewel and [their words] radiate. +And know! everything depends on the degree of truth [a person has]. For the main light is God, and God is the essence of truth. God’s primary yearning is for nothing but the truth. +“… to an amah (cubit) techalenah (finish it) milemaalah (up above).” [The word TeChaLenah] has the same connotation as “And David’s soul TeChaL (longed)” (cf. 2 Samuel 13:39). [And the letters of the word] AMaH allude to the Heh (five) articulators, which consist of Aish (fire) and Mayim (water). +In other words: See to it that the words leave your mouth in truth, and then, from Above, God will long to dwell with you. And when He dwells with you, He will shine for you. Thus, the initial letters of “Amah Techalenah Milemaalah” spell ÆMeT (truth). For it is through truth that, from Above, God desires to dwell with man, as in, “God is near to all who call Him, to all who call him in truth.” +And then, “… and put the opening of the teivah (ark) b ’TZiDah (in its side).” That is, [“the teivah” corresponds to] the teivah (word) that emerges in truth. This [true word] will put an opening for you in the darkness in which you are trapped. And this is “b’TZiDah”—i.e., the kelipah which is TZaD TZayiD (traps prey), as is written [of Esav], “he was a trapper with his mouth” (Genesis 25:28). +At first, [the person praying] could not even speak because of the darkness surrounding him. But, by emerging from the darkness and praying properly, he rectifies the “lower, second and third storeys”—i.e., the lowest world, the world of the stars and the world of the intellect. {However, it is impossible to pray without studying Torah. For an ignoramus cannot be pious (Avot 2:6). And, as is written (Proverbs 28:9), “When a person turns his ear from hearing Torah, his prayer is also an abomination.”} + +Section 4 + +4. And every person must bind his prayers to the <tzaddikim> of the generation. <For the> tzaddik knows how to match the gates [to the prayers] and raise each and every prayer to its appropriate gate. For each and every tzaddik is an aspect of Moshe-Mashiach. As <the Sages would say>, “Moshe, you said it well” (Shabbat 101b). And it is written (Genesis 49:10), “Until Shiloh [i.e., Mashiach] comes”—this is Moshe (Zohar I, 25b). <They have the same numerical value.> +And Mashiach <is comprised of> all the prayers. This is why [the Sages said that] the Mashiach will judge through the power of smell (Sanhedrin 93b). For <prayer> corresponds to the ChoTeM (nose), as in (Isaiah 48:9), “For My praise [i.e., prayer], eChToM (I will restrain My anger) for you.” +This is the explanation: +Rabbah bar bar Chanah recounted: Once, we were travelling in the wilderness accompanied by a merchant. +He would pick up earth, smell it and say, “This is the way to such-and -such a place, and that is the way to some other place.” We asked him, “How far are we from water?” He said to us, “Bring me some earth.” We brought it and he said, “Eight miles.” [Later] taneinon (we again) brought him some. He said that we were three miles away. I switched them around, but still could not get the better of him (Bava Batra 73b). +Once, we were travelling … accompanied by a merchant — This “Ishmaelite socher” (trader) corresponds to the tzaddik of the generation. He encompasses all the prayers, like Mashiach. And prayer corresponds to an iShMAelite trader, as is written (Genesis 16:11), “[You shall call his name Ishmael,] for God SheMA (has heard) your affliction.” Onkelos renders this: “God has accepted your prayers.” And this is the reason [he is called a] SoCheR: SaChoR is Aramaic for “surround,” which corresponds to faith <to prayer>, as in (Psalms 89:9), “Your faith surrounds You.” +We were accompanied by a merchant — We bound ourselves to the tzaddik of the generation, for he is the aspect of Mashiach, the embodiment of prayer. +He would pick up earth, smell it and say, This is the way to such-and- such a place, and that is the way to some other place — “Earth” corresponds to prayer, as is written (Isaiah 41:2), “His sword will make them as earth.” The sword is prayer, as in, “… my sword and my bow.” +He would smell [the earth] — For [the tzaddik] has this power of smell because he encompasses all the prayers. And it is written, “For My praise [i.e., prayer] eChToM for you,” [and ChoTeM is the nose]. +and say, This is the way to such-and-such a place — He knew the gates of the prayers, and he knew to which tribe each prayer related. +We asked him, “How far are we from water?” He said to us, “Bring me some earth.” We brought it and he said, “Eight miles.” [Later] taneinon (we again) brought him some. He said that we were three miles away. I switched them around, but still could not get the better of him — That is: +We asked him, How far are we from water? — Namely, [how far are we] from (Lamentations 2:19), “Pour out your heart like water before God.” +he said, Eight [aspects] — This alludes to Torah study [and prayer]: the Five Books of the Torah and the three daily prayers. +Taneinon (we again) brought him some — “Taneinon” denotes study. Thus, after studying Torah we again brought him earth to smell [so that he would tell us] how far we were from this aspect of “water,” [i.e., from the level where the prayer pours forth like water]. +He said, Three miles — Namely, the three <prayers>. Then he proved to us that we had not yet reached the level where we prayed with such concentration that we poured out our hearts before Him like water. The proof was: +I switched them around — As is written (Psalms 89:44), “But, You have turned back the edge of his sword, and You have not let him stand in battle.” For all the prayers are a sword for Mashiach, and if the prayers had been as described above, [i.e., offered with true devotion,] God would certainly not have “turned back the edge of his sword.” This was the sign that we had not yet reached the level of “Pour out your heart like water before God.” + +Section 5 + +5. Now, prayer corresponds to miracles, for it [too] <is supernatural>. Sometimes, the natural order necessitates one thing, whereas prayer overrides nature’s course. And the quintessence of miracles—i.e., the quintessence of prayer—is only in the Land of Israel, as in (Psalms 37:3), “Dwell in the Land and cultivate faith.” And faith is prayer, as is written, “And his hands were emunah (faith),” which Onkelos renders: [“his hands were spread out in prayer.”] +This is the reason why [the Land of Israel] is higher than all other lands (Zevachim 54b) —because the quintessence of NiSim (miracles) occurs there. And it is written (Isaiah 62:10), “Lift up [high] a NeiS (sign).” This also explains why [the Land of Israel] is called the Land of Kanaan. Kanaan connotes a socher (trader), which corresponds to faith, as in, “Your faith surrounds You.” +Thus, our Sages taught: The Land of Israel drinks first (Taanit 10a). [This refers to] the rains, which come from the t’home (deep), as is written (Psalms 42:8), “Deep calls to deep.” T’HoMe connotes the miraculous [and amazing], as in (Ruth 1:19), “and the entire city TeiHoMe (was amazed).” This is because over a miracle, something new and original, people are amazed. +This is also why the Sages said that “the voice of the dove is heard in our land” (Song of Songs 2:12) refers to the rains (cf. Taanit 25b). For in the Land of Israel—the place of the deeps/miracles/faith/prayer—the quintessence of rains “is heard.” +And, “God made one to contrast the other” (Ecclesiastes 7:14). The Land of Egypt is thus the antithesis of the Land of Israel, “one to contrast the other,” as in (Exodus 14:27), “And the Egyptians NaSim (were fleeing) against it.” Egypt is the converse of the Land of Israel, the converse of NiSim (miracles). This is why prayer has no place in Egypt, as in, “When I go outside the city I will spread out my hands [in prayer]” (Exodus 9:29). +This is why when Avraham blemished the Land of Israel—when God promised him the inheritance of the land and Avraham asked (Genesis 15:8), “How shall I know?”—it became necessary for our ancestors to go down to Egypt. It was [Avraham’s] blemishing of faith, of the Land of Israel, the aspect of miracles, which resulted in Yaakov and his sons descending to Egypt, <the antithesis of the Land of Israel>. +And, it was specifically Yaakov and his sons who went down. [Avraham] blemished the Land of Israel/prayer, and Yaakov and his [twelve] sons—who correspond to prayer and its twelve gates—descended. +Moreover, because the quintessence of prayer is [embodied in] Yaakov and his sons, no one merited the Land of Israel and prayer other than Yaakov and his sons. As it is written (Genesis 21:12), [Avraham was told that] “in Yitzchak shall your seed be called”—[in Yitzchak,] but not all of Yitzchak (Nedarim 31b). +{The rains only fall on account of baaley amanah (men of faith) (Taanit 8a).} This is the explanation of what our Sages taught: The rains only fall on account of amanah. [“AMaNaH”] corresponds to the Land of Israel, which corresponds to prayer and ÆMuNaH (faith). And [the Land of Israel] “drinks first” because that is where the T ’HoMot /miracles are, as in, “and the entire city TeiHoMe .” {I saw the Angel of Rain. It had the appearance of a tor (ox), and prita sifevatei (its lips were split open). It was standing between t’home (deep) and t’home” (Taanit 25b).} +This is the meaning of what our Sages taught: When the rains are falling, even a prutah (small coin) in the purse is blessed (Taanit 8b). The “PRuTaH” corresponds to “the voice of the tor (dove)” [which proclaims miracles], as the Sages also taught: [I saw] the Angel of Rain. It had the appearance of a tor (ox), and its lips were PRiTaH (split open). It was standing between [the upper] deep and [the lower] deep—i.e., it comprised the two deeps, the embodiment of all miracles. +And this is: “a prutah in the KiS [is blessed].” Sometimes, the power of miracles is nitKaSeh (covered up). But with the [advent of the] rains, the prutah, the miracle, “is blessed”—for “its lips were open.” +There are people who deny all miracles and say that everything comes about naturally. Even if they witness a miracle, they cover it up with natural explanations, attributing it to the natural course of things. By doing so, they blemish prayer, because prayer corresponds to miracles, which alter nature. They also blemish faith, because they do not believe in Divine Providence. And they blemish the Land of Israel, the place of miracles, as in, “the voice of the dove is heard in our Land”—and [the Sages] taught: The Land of Israel drinks first. For the T’HoMot are there, [it being] the place of miracles, as in, “and the entire city TeiHoMe.” +And as a result of this [blemish to the Land of Israel], <one falls into the depths of> the exile of “Egypt,” because “God made one to contrast the other.” <As the Midrash states:> All exiles are known as MiTZRayIM (Egypt), because they MeTZeiRIM (cause anguish and suffering) to the Jewish people (Bereishit Rabbah 16:4). + +Section 6 + +6. This is the explanation [of the opening verse]: +{“T’homot Y’chasyumu (The deeps covered them); they sank into the metzolot (depths) like an evan (a stone).” } +The deeps covered them — This refers to people who cover up the miracles and try to show that everything follows a natural order. +they sank into the metzolot like an evan — “… from there the Shepherd, the evan (Rock) of Israel” (Genesis 49:24). Onkelos renders [“ÆVaN” as a compound word]: AVhan u’VeNin (father and sons). +like an evan — This is avhan u’venin. It alludes to Yaakov and his sons, who correspond to prayer/miracles/the Land of Israel. <In exact proportion> to the blemish cast on prayer/faith/the Land of Israel, they must accordingly go into the depths of the exile of “Egypt”—just as Yaakov and his sons descended into Egypt because Avraham asked, “How will I know?” with regard to inheriting the Land. + +Torah 10 + + + +Section 1 + +“V’eileh (And these) are the laws that you must place before them.” (Exodus 21:1. +When, God forbid, there are Divine judgments/decrees affecting the Jewish people, through dancing and hand-clapping these Divine judgments/decrees can be mitigated. + +Section 2 + +2. For the essence of God’s greatness is that the idolators, as well, should know there is an Almighty who rules and governs [the world]. As it is brought in the Zohar (II, 69a): When Yitro came, he said, “Now I know that God is great.” With this His Name grew greater and more exalted <above and below>. + +Section 3 + +3. But it is impossible for the idolators to know of the Holy One’s greatness except through the aspect of Yaakov, as is written (Isaiah 2:5), “O House of Yaakov, come let us go in God’s light.” This is because [Yaakov] revealed the Holy One’s greatness even more than the other patriarchs. +[Our Sages taught:] Avraham called it a mountain and Yitzchak called it a field (Pesachim 88a). People have a better understanding of and more need of a field than of a mountain. Yaakov, on the other hand, referred to it as a house (ibid.), which is even more suitable for human habitation than a field. For the place of the Holy Temple, the place of prayer, Yaakov called a house—a place which people inhabit. +[Yaakov] elevated prayer from mountain and field to the aspect of house, which is more comprehensible to people than either mountain or field. For in the concept of house, idolators, too, have an understanding, as in (Isaiah 56:7), “for My house shall be called a house of prayer for all the nations.” And when it is on the level of house, then—“with this His exalted name grew still greater.” +{“God is great, and highly praised in the city of our God, in the mountain of His holiness” (Psalms 48:2).} This is the meaning of “God is great, and m’ode (highly) praised.” That is, when is it that God is great?—when He is highly praised by the side of death, the idolators. {As our Sages taught: In the verse (Genesis 1:31), “… and behold, it was m’ode good,” the word m’ode alludes to the Angel of Death (Bereishit Rabbah 9:5).} When they praise Him, then He is great; this being the quintessence of His greatness. +And when is it that they praise Him? “… in the city of our God, in the mountain of His holiness.” [The idolators will praise God] when mountain becomes “the city of our God,” a place of habitation/house, which is more understood than a mountain or a field. In other words, when prayer is elevated from the level of mountain to that of city and house—so that the idolators will also gain understanding—precisely then, “God is great….” For this is the essence of the Holy One’s greatness: when those who are distant also know of Him. + +Section 4 + +4. And this matter of elevating prayer from the levels of mountain and field to that of house and “city of our God,” so that His sovereignty will also be revealed to the idolators in order for them to have an understanding of His Godliness, can only be achieved through the <true> tzaddikim of the generation. As our Sages taught: When a person has someone sick at home, let him turn to a wise man who will arouse mercy for him (Bava Batra 116a). +{“Now hashev (return) aishet ha’ish (the man ’s wife), for he is a navi (a prophet). He will pray for you, and you will live” (Genesis 20:7).} For the essence of prayer is only known to the tzaddikim of the generation. But there are haughty individuals who do not want to go to the tzaddikim. They say that they themselves can pray. They also prevent other people—when they experience suffering and sickness—from turning the tzaddikim. Of such individuals it is said, “return the man’s wife, for he is a prophet. He will pray for you, and you will live.” +This haughty individual is called “Avimelekh.” Avi connotes “desire,”; he desires to m’lokh (rule). Hence, Avi-melekh (I desire to rule). For the truth is that the tzaddik rules through his prayer, as is written (2 Samuel 23:3), “The tzaddik rules….” But [this haughty individual] boasts that he can pray and that rulership is his. This is the reason why he is called “Avimelekh,” for he desires to rule and says, “I will m’lokh.” +And this is the explanation of hashev aishet ha’ish. The letters of AiSheT (wife) are an acrostic for Adonay Sefatai Tiftach, which is the aspect of prayer. In other words, “return the wife”—the aspect of prayer—to the tzaddik, “for he is a prophet.” +For God desires the prayers of the tzaddikim (Yevamot 64a). He sends a well arranged prayer into [the tzaddik’s] mouth, so that He might derive pleasure from his prayer. This is, “… for he is a NaVi,” which denotes NiV sefataim (an expression of the lips). As our Sages taught: “I will create an expression of the lips” (Isaiah 57:19) —if his prayer was fluent in his mouth, [he knew he was accepted] (Berakhot 34b). +And this is HaSheV, the letters of which form an acrostic for Har (mountain), Sadeh (field) and Bayit (house). This alludes to the perfect nature of the tzaddik’s prayer, which he elevates from the levels of mountain and field to the level of house, as explained above. +But these haughty individuals prevent God from having this pleasure. They do not ask the tzaddikim to pray on their behalf. They think that because they fasted and mortified themselves, this has made them into tzaddikim. It is not so. All the fasts they fasted are only like a sack with many holes. Even when the sack is emptied, the holes remain. +And the body is called a sack, as in the words of the Tanna: “Sharp scholar, open your sack” (Shabbat 152a). Were they to look carefully at themselves they would see that even after all the fasting, they still have all their passions tied up in their sack—i.e., their bodies. And, not only are their own passions still bound to their bodies, but also their father’s passion. This has been with them from birth, because their fathers did not sanctify themselves during cohabitation. This, too, is still bound to their bodies. Were they aware of all this, they would undoubtedly be overcome by fright. For they would realize that they are standing on an inferior and very low level. +{“And it happened as they began emptying their sacks, that behold, each one’s bundle of money was [found] in his sack. And when they and their father saw the bundles of money, they became afraid. Avihem (Their father) Yaakov said to them, ‘Otee shekaltem (You’re making me lose my children). Yosef is gone. Shimon is gone. And now you want to take Binyamin! All these things are happening to me!’” (Genesis 42:35, 36).} This is the explanation of, “And it happened as they began emptying their sacks, that behold, each one’s bundle of money was [found] in his sack.” Even after all the fasts—which is “emptying the sack,” the body—“each one’s bundle of KeSeF (money) was found”—his < KiSuFin (desires)> and passions were bound and tied “in his sack” and his body. “And when they and their father saw the bundles of money”—in other words, [they realized that] not only their own bundles of money, their own passions, but also “they and their father,” their father’s passion had also not fallen from them. Thus, “they became afraid”—they were overcome by fright, and so no longer wanted to take power and rule. +This is the explanation of, “Avihem (Their father) Yaakov said to them, ‘Otee shekaltem (You’re making me lose my children). Yosef is gone….’” This is an allusion to the intellect’s rebuke, because the intellect reproves the haughty individuals who seek prominence. For YaAKoV corresponds to intellect, as Onkelos renders YaAKVeiny (“he went behind my back”): “he outsmarted me” (Genesis 27:36). +And this is “AVihem,” because AV (father) indicates wisdom (Megillah 13a). In other words, the SeKheL (intellect) rebukes them, saying, “otee SheKaLtem.” For whenever someone is haughty, his wisdom leaves him (cf. Pesachim 66b). +“Yosef is gone.” This corresponds to making amends. In other words, you have still not rectified that which is awry, and this is a humiliation and a disgrace. You should be ashamed because of this. Because making amends corresponds to yOSeF, as in (Genesis 30:23), “God OSaF (has gathered up) my humiliation.” +“Shimon is gone.” That is, because you do not have the quality of Yosef, you therefore do not have the quality of Shimon. ShiMOn corresponds to, “for God ShaMA (has heard) that I am despised” (Genesis 29:33). But you are not despised because you have not rectified yourself. As such, you certainly cannot rebuke others, for they will say to you: “First adorn yourself…” (Bava Metzia 107b). This is why you are not despised. For the person who gives reproof is despised, as our Sages taught: When the people of a city are fond of a rabbinical scholar, it is not due to his excellence, but because he fails to rebuke them in spiritual matters (Ketuvot 105b). This shows that one who gives reproof is despised. +“And now you want to take Binyamin!” This indicates prominence, as Rashi explains (Genesis 35:18): “BiNYaMIN —he was called this because of the Land of Israel: BeN YaMIN.” And the Land of Israel is higher than all other lands (Zevachim 54b). +In other words, not enough that you lack all these qualities, but on top of this “you want to take Binyamin”—you want to take prominence for yourselves. And this is how the intellect concluded its reproof of them: “All these things are happening to me!” Everything is happening to me, because “whenever someone is haughty, his wisdom leaves him.” + +Section 5 + +5. Now, the main solution for eliminating haughtiness—itself considered idolatry, as in (Proverbs 16:5), “God considers an abomination anyone whose heart is haughty”—is to draw close to the tzaddikim. As is brought in the Tikkuney Zohar (#21 p.49a): With a teruah (shofar blast), which is ruach, [belief in an] “other god” disappears. +And the tzaddik corresponds to ruach, as in (Numbers 27:18), “a man in whom there is <the Lord’s> ruach (spirit).” Through him, the haughty spirit—the “other god”—is humbled; the acheR (other) is transformed into echaD (one). This is because [the tzaddik] is the back-point of the letter dalet (Tikkuney Zohar, p.55b). From him are the four ruchot, as in (Ezekiel 37:9), “Thus says God: Come from the four winds, O spirit.” And this is the connotation of TeRuAh. It is similar to (Psalms 2:9), “You shall TRoAim (break them) with a rod of iron” (Tikkuney Zohar #18, p.36a), because it breaks the haughty spirit/“other god”/atheism. + +Section 6 + +6. And this is the aspect of dancing and hand-clapping, because dancing and clapping are drawn from the spirit in the heart. As is readily observable, when a person’s heart is happy he dances and claps his hands. And, as is brought in the Tikkuney Zohar (#21, p.51b): “This ruach blows in the six sections of the arms and the six sections of the legs”—the aspect of clapping and dancing. This corresponds to “his heart carried his feet” (Bereishit Rabbah 70:8). In other words, the spirit in the heart produces dancing. +Thus, through the tzaddik/the ruach, haughtiness is eliminated, as explained. As is written (Psalms 36:12), “Let not the foot of pride come against me.” Idolatry is also eliminated. As is written (Genesis 18:4), “… and wash your feet”—this alludes to idolatry (Bava Metzia 86b). +And when the feet are lifted up in dance, corresponding to “his heart carried his feet,” haughtiness—i.e., idolatry—is eliminated. Through this, Divine judgments/decrees are mitigated. For “As long as there is idol worship in the world, there is charon af (Divine anger) in the world” (Sifri 13:18). But when idolatry disappears, Divine anger disappears and chasadim (benevolences) are drawn [to the world]. Then the feet are “the feet of ChaSiDav (His pious ones)” (1 Samuel 20:9) —i.e., the aspect of ChaSaDim. This corresponds to (Isaiah 55:3), “… the kindnesses of David are faithful.” Specifically “faithful,” because heresy and atheism are eliminated. +And [ruach] also corresponds to hand-clapping. For through the ruach, the emanation of the hands is revealed, as in (Song of Songs 5:1), “The sound of my beloved dofeik (pulsates).” Dofeik, as the Tikkuney Zohar (# 25, p.70a) brings, is an aspect of ruach. The verse adjacent to this, “My beloved put his hand in through the hole” (Song of Songs 5:4), alludes to the revelation of the hands’ emanation—i.e., hand-clapping. And then idol worship—i.e., heresy—is eliminated. As it is written (Exodus 17:2), “And his hands were faith.” +We find, therefore, that through the tzaddik—i.e., the ruach in the heart—the emanation of the hands and feet—i.e., clapping and dancing—is revealed. Haughtiness and atheism are thus eliminated, and faith is increased. And then, “My foot stands in an even place” (Psalms 26:11) is fulfilled. [“My foot stands”] is a reference to faith, whereas heresy is called “a bent foot.” As Asaf said (Psalms 73:2), “My feet were almost bent,” which in context refers there to his having turned his heart to heresy. But, “My foot stands in an even place” indicates faith. And then, “His hands were faith” is fulfilled. + +Section 7 + +7. The Torah, too, corresponds to hands and feet. For the Torah consists of both revealed and hidden [teachings]. The revealed corresponds to the hands, as in, “My beloved put his hand in through the chor (hole).” “In by the ChoR” alludes to “ChoRut (engraved) on the tablets” (Exodus 32:16) —this being the revealed. The hidden corresponds to the feet, as our Sages said: “The rounded thighs” (Song of Songs 7:2) —just as the thigh is hidden, so too, the words of Torah (Sukkah 49b). +And the Torah in its entirety is called lev (heart), because it begins with a Bet and concludes with a Lamed. [The heart] is the dwelling place of the spirit “which blows in the six sections of the arms and the six sections of the legs”—i.e., in the revealed and the hidden. + +Section 8 + +8. And [all] this corresponds to Mordekhai and Esther, Haman, the aspects of Purim, the lots which Haman cast and the measure of barley offering. +Haman corresponds to idol worship, as our Sages taught: [Haman] made himself into an object of worship (Megillah 10b). This is the reason “the pur -lottery he cast” (Esther 3:7) [fell] in the month which Moshe died (Megillah 13b). For Moshe is the one who counters idolatry. This is why he was buried “opposite Bet Pe’or” (Deuteronomy 34:6), as our Sages expounded: This was in order to eliminate the idolatry that was Pe’or (Sotah 14a). For the letters of the name Moshe have the same numerical value as those of charon af (Divine anger). He is the one who counters the Divine anger resulting from idolatry, because it was [Moshe] who received the Torah—the hands and feet through which idol worship is eliminated. +This is why [Haman rejoiced when] the lot fell in the month of Moshe’s passing. He presumed that [the power of] Moshe, the one who eliminates the power of idolatry, had already passed from the world and that there was no one else who could counter the power of this idol worship. +But Mordekhai and Esther had the power to counter Haman’s idolatry. This is why, in their day, the Jews received the Torah anew. As our Sages taught: “[The Jews] fulfilled and took upon themselves” (Esther 9:27) —they fulfilled that which they had previously taken upon themselves (Shabbat 88a). +This is the meaning of “they fulfilled and took upon themselves.” “They fulfilled” corresponds to the feet, and “took upon themselves” corresponds to the hands. This is the very aspect of the Torah. +This also corresponds to Mordekhai and Esther. MoRDekhai is “MoR D’ror” (Exodus 30:23; cf. Chullin 139b). The word d’ror denotes CheRut (freedom), which is an allusion to the hands, as in, “My beloved put his hand in by the ChoR.” And Esther corresponds to the thighs, as in, “Just as the thigh is hidden,” as mentioned above. +And this is the connotation of [the festival’s name,] PURim. It alludes to the elimination of idol worship, as is written (Isaiah 63:3), “The PURah (winepress) I have trodden alone; and of the nations, there was none with Me.” +Through the emanation of Mordekhai and Esther, the aspects of the hands and the feet, atheism is eliminated. Faith is thus increased in the world because of them. As it is written (Esther 2:7), “And [Mordekhai] ŒMeiN (raised) Hadassah”—[i.e., Esther]—of whom it is written (Esther 2:20), “just as when she was ŒMNah (raised) by him.” For both [Mordekhai and Esther] correspond to EMuNah (faith). +And, as mentioned above, [elimination of atheism and an increase of faith] is achieved by means of the ruach . This corresponds to: The Book of Esther was dictated with ruach-of-holiness (Megillah 7a), an aspect of, “his heart carried his feet.” For, in the main, the idolators are dependent upon [Esther], she being synonymous with the feet, as in (Proverbs 5:5), “Her feet go down to death.” Therefore, the primary rectification of idol worship comes through her. +And so, specifically “The Book of Esther was dictated with ruach-of-holiness.” Even though it is true that idolatry is also rectified through Mordekhai, nevertheless, since the idolators are mainly dependent upon <the feet>, the main rectification is through her. The book was therefore named after Esther (Megillah, ibid.). This is the reason that specifically “The Book of Esther was dictated with the spirit-of-holiness.” For the spirit is in the heart, and through it the emanation of the hands and feet is revealed. It is just that the primary dependence is upon the feet/Esther. +This ties into the concept of the omer (sacrificial measure) of barley. The OMeR corresponds to MoRDekhai: its letters Ayin MoR [suggest] MoR D’ror. The word d’ror denotes CheRut (freedom), which is “ChoRut (engraved) on the tablets.” {As our Sages taught: Do not read that the tablets were chorut, but rather that they provided the Jews with cherut (Eruvin 54a).} And [chorut] corresponds to revealed Torah, an aspect of “Ayin b’Ayin (eye to eye)” (Numbers 14:14). +And Se’ORim (barley) corresponds to “The Book of Esther was dictated with ruach-of-holiness.” As it is written (Deuteronomy 32:2), “Like Se’IRim (wind blown rains) upon the grass,” which denotes ruach. +This is why the Midrash teaches that when Haman came to Mordekhai, he found him teaching the laws of the barley offering. [Haman] said to them, “The measure of your barley offering will one day come to defeat” him and his sons (Esther Rabbah 10:4). Through the measured barley offering, which corresponds to the hands and feet—i.e., clapping and dancing—idolatry/Haman/haughtiness is eliminated. +And this is the reason why Haman ordered the preparation of “a tree of fifty cubits” [on which to hang Mordekhai] (Esther 5:14). He hoped to undermine the influence of the fifty days of Omer-Counting from which Mordekhai and Esther drew their power. + +Section 9 + +9. This is the explanation: +Rabbah bar bar Chanah recounted: This merchant said to me, “Come, I will show you those swallowed up with Korach.” I went and saw two cracks from which fumes were coming out. [The merchant] took a ball of omra (wool) and washed it in water. Then he put it on the head of his romach (spear) and inserted it there. When he removed it, it was ichrakh (scorched) entirely. He said to me, “Listen! What do you hear?” I heard them saying, +“Moshe and his Torah are true, and we are false .” [The merchant] said to me, “Once every thirty days Hell brings them back to here, like meat in a pot. And this is what they say, that Moshe and his Torah are true and they are false” (Bava Batra 74a). +those swallowed up with Korach — As we find in the Midrash: Korach was a heretic (Bamidbar Rabbah 18). And heresy is similar to idol worship. I saw two cracks from which fumes were coming out — This alludes to the Divine anger brought on by heresy. As our Sages taught: As long as there is idol worship in the world, there is Divine anger in the world. The two cracks correspond to the two nostrils from which smoke emanates, as in (Psalms 18:9), “Smoke went up out of his nostrils.” +took a ball of OMRa (wool) — This is synonymous with the OMeR, as mentioned above. [It refers to Mordekhai/revealed Torah/hands, which is joined with hidden Torah, as in:] +washed it in water — This is the se’orim (barley), which corresponds to “The Book of Esther was dictated with ruach-of-holiness”/the feet. This is because the feet are the “water brooks” (Psalms 42:2), in that they correspond to willows of the stream. As our Sages taught: A person’s feet are arvin (guarantors) for him (Sukkah 53a). ARVin corresponds to ARVey (willows) of the stream, the “water brooks.” [Thus the wool in water] alludes to Mordekhai and Esther/the hands and the feet/clapping and dancing. +Then he put it on the head of his romach (spear) — RoMaCh is RuaCh Mem (cf. Zohar III, 237a), as in, “Come from the four RuChot (winds), O spirit.” This is because the mem refers to the four winds, which corresponds to the ruach of the tzaddik that “blows in the arms and the legs.” And the head of the romach is the tzaddik from whom the ruach comes, as in, “a man in whom there is <the Lord’s> ruach .” +When he removed it, it was ichrakh (scorched) entirely — The word iChRaKh has the connotation of life and length of days. As our Sages taught: “The slothful man will not YaChaRoKh (roast) his catch” (Proverbs 12:27) —he will neither YiChyeh (live) nor YaaRiKh (have length of days) (Eruvin 54b). This is the meaning of scorched entirely: it alludes to life and length of days. By eliminating haughtiness—i.e., idolatry—[one’s] wisdom is as it should be. And with wisdom, a person lives long, as is written (Ecclesiastes 7:12), “Wisdom gives life to those who possess it.” +He said to me, Listen! What do you hear? I heard them saying, Moshe and his Torah are true — They admitted to the truth. This happens when a person draws closer to the <tzaddik> in order to receive ruach from <him>. As a result, [the spirit of] haughtiness and idolatry are shattered. Then even those [distant from God]—who are from <the Other Side>—recognize the greatness of the Holy One. +[The merchant] said to me, Once every thirty days Hell brings them back to here…. And this is what they say, that Moshe and his Torah are true — Rashbam explains that this happened every New Moon. This is because everything has its root <Above>, and the root of repentance is the New Moon. As our Sages expounded: On the New Moon, the Holy One says, “Bring an atonement offering on My behalf [for My having caused the moon to be diminished]” (Chullin 60a). This is an aspect of repentance. And on the New Moon, this repentance is projected down [from God] into all of creation. Thus, even Korach and his followers must feel some remorse on the New Moon. But repentance does not help them, because essentially repentance is only in this world. For he who toiled on the eve of Shabbat will eat on Shabbat (Avodah Zarah 3a). +It follows, certainly, that this confession, the remorse and admission [of Korach and his followers], does not absolve them from the punishment of Hell. This is why Hell brings them back to here. For they are not exempt with this. Even so, there is no [suffering in] Hell on the New Moon as on other days (Zohar II, 150b). Hell on the New Moon is only remorse: feeling sorry, confessing and feeling shame. This itself was their Hell. The language is precise: Hell brings them back to here. In other words, this that they are brought back to here, that they return and admit—this is their Hell. + +Section 10 + +10. This is the explanation [of the opening verse]: +“V’eileh (And these) are the laws that you must place before them.” +The Mekhilta (21:1 ; Bava Kama 15a) comments: that you must place before them — Woman is equated with man in regard to all <punishments and> dinim (laws) of the Torah. The explanation is as follows: For all the dinim (Divine judgments/decrees) in the Torah which need to be mitigated, one must equate <woman with man>—i.e., unite the Holy One and His Divine Presence. This is the aspect of Mordekhai and Esther. Thus: +V’eileh — Wherever the term v’eileh (“and these”) is used, it comes to add to what went first (Bereishit Rabbah 30:3). [Thus, v’ eileh] indicates an increase and a multiplicity, which correspond to haughtiness and idolatry. As it is written (Deuteronomy 7:7), “It was not because you had great numbers that God embraced you”—[“great numbers”] being explained as haughtiness. This is the meaning of “it comes to add to what went first.” This is the aspect of Haman/Amalek, of whom it is written (Numbers 24:20), “First among nations is Amalek.” And [Haman/Amalek] is rectified by means of: +the laws — This corresponds to ruach, as is written (Isaiah 28:6), “And for a ruach (spirit) of judgment… to them that turn back the battle.” It is with the ruach [of the Torah] that haughtiness and idolatry are rectified. And through this: +that you must place before them — This is, “Woman is equated with man in regard to all dinim of the Torah”—i.e., mitigating all the Divine judgments/decrees. For “As long as there is idolatry in the world, there is Divine anger—i.e., Divine judgments/decrees—in the world.” But, by means of the abovementioned ruach there is a union between the Holy One and His Divine Presence, and the Divine judgments/decrees are mitigated. Divine anger then departs from the world. +Now, the sum of all this is as follows: Through the tzaddik, who corresponds to ruach, [belief in an] “other god” <and> atheism disappear. And, as a result of the ruach, there is dancing and hand-clapping. As explained above, this is because through the tzaddik/the ruach, the feet are lifted up, the emanation of the hands is revealed, and faith increases. This is why of Yosef, who is the aspect of tzaddik, it is written (Genesis 41:44), “Without your permission, no man will lift up his hand or foot [in all of Egypt].” For without the aspect of Yosef, the tzaddik, it is impossible to lift up or raise either the hands or the feet. +And so, from all of this you can understand that revealed [Torah] corresponds to the hands, and hidden [Torah] corresponds to the feet—corresponding to Mordekhai and Esther. And even though the hidden is more exalted than the revealed, still, the revealed manifests in a higher position, i.e., the hands, whereas the hidden is in the feet, which are lower than the hands. This matter is complex, yet aligns with that which is written in the Zohar (II, 258a): The Tannaim (early Sages) are in the thighs and the Amoraim (later Sages) in the hands. Although the Tannaim are more exalted than the Amoraim, nevertheless, their position is lower than the position of the Amoraim . The same is true of the Books of the Prophets vis-à-vis the Sacred Writings. An answer for this has already been given. + +Section 11 + +11. From a manuscript written by Rebbe Nachman relating to this lesson: +And these are the laws that you must place before them: +{“Sing to God, for He has done gei’ut (glorious things); this is known in all the earth” (Isaiah 12:5).} “This is known in all the earth,” that gei’ut (haughtiness) is a despicable quality, one from which a person must flee. Yet, there are people who run after honor. They desire to rule and direct everything. They claim to have the “power in their hands” to perform redemptions and pray [effective] prayers. Of such individuals it is said, “return the man’s wife, for he is a prophet. He will pray for you, and you will live.” +For this is known: The Holy One {desires the prayers of the tzaddikim. A person must turn to them, so that they will pray for him}. But the haughty people do not turn to the tzaddikim to request that they pray on their behalf. What is more, they also prevent others from going to the tzaddikim to enlist their prayers. For these haughty individuals claim that they, too, are tzaddikim capable of praying, and that there is no one more righteous than they in the world. This has earned them the title “Avimelekh”: AVi connotes “desire,” as in (Deuteronomy 23:6), “But God your Lord did not AVa (desire) to pay heed to Bilaam.” + +Torah 11 + + + +Section 1 + +“Ani YHVH (I am God), that is My Name. My glory I shall not give to another, nor My praise to idols.” (Isaiah 42:8) +There is an upper unification and a lower unification: Shema Yisrael and Barukh shem kvod malkhuto l’olam va’ed (Blessed be the name of His glorious Kingdom forever more) (Zohar I, 18b). Each and every Jew should make certain to bring about [these unifications]. By doing so, one can come to deep Torah understanding. +When a person is on a low spiritual level, he is still very far from Torah understanding. Only through speech will he be able to come to deep Torah understanding—i.e., by verbalizing the words of Torah. As it is written (Proverbs 4:22), “For they are life l’motzA’eihem (to those who find them)”—[and our Sages taught: Read this] l’motzI’eihem (to those who express them) verbally (Eruvin 54a). +Speech enlightens a person regarding all the areas in which he needs to repent. As our Sages taught: Open your mouth and your speech will enlighten (Berakhot 22a). And each and every time, because of each and every repentance, he moves from level to level until he emerges from his low spiritual level and comes to deep Torah understanding. +This is what Yochni and Mamrei asked Moshe: “You’re bringing teven (straw) into Apharayim?” To which he answered, “People say, ‘To the vegetable market, take vegetables [to sell]’” (Menachot 85a). TeVeN corresponds to TeVuNah (understanding) <of Torah>, as is written (Proverbs 2:11), “understanding will preserve you.” [Yochni and Mamrei] understood that Moshe wanted to bring Torah understanding into the Jewish people. This is why they asked, because when the Jews do not carry out God’s will, they are likened to aphar (dust). How could he bring them to a high level, to Torah understanding? +Thus: “Teven” connotes tevunot of Torah. “You’re bringing into Apharayim?” alludes to aphar, i.e., a low spiritual level. He answered them, “People say”—in other words, through speaking; the speech of a Jewish person directs him to all the areas in which he needs to repent. This is, “To a place of yarka (vegetables)”—the areas in which he should repent. YaRKa corresponds to repentance, as the Midrash comments: “vaYaReK (he called out) his trained servants” (Genesis 14:14) —[Avraham] enlightened them by reciting the Chapter of Shoftim (Bereishit Rabbah 43:2). In other words, he encouraged them to repent. For the Chapter of Shoftim deals with repentance, [as our Sages taught:] “Is there any among you who is afraid or faint-hearted” (Deuteronomy 20:8) —he fears because of the sins he committed (Sotah 43a). +This is the meaning of “People say, ‘To the vegetable market’”—i.e., through the reciting and speaking of a Jewish person; “to the vegetable market”—[he is directed] to the areas in which he needs to repent. Speech directs him so that he can repent. And this is “yarka Sh’KuL (take vegetables),” corresponding to teshuvat hamiShKaL (fitting repentance). Speech will enlighten him so that he will be able to repent precisely commensurate with his sins. + +Section 2 + +2 . However, it is impossible for a person to merit having his speech enlighten him except through glory. That is, he should see to it that the Holy One’s glory is complete; his own glory should be non-existent in relationship to the Holy One’s glory. [This is achieved] by means of humility and humbleness. For the essence of speech comes from glory, as is written (Psalms 24:10), “Who is this MeLeKh (king) of glory?”—i.e., “MaLKhut (Kingship) is mouth” (Tikkuney Zohar, Second Introduction). +For when the Torah comes into tarnished speech—a foul mouth—not only do the words of Torah not enlighten him, but the Torah itself becomes corporal and blackened there in his mouth. As is written (Joshua 1:8), “This Book of Torah should not YaMuSh (depart) from your mouth,” corresponding to (Exodus 10:21), “darkness YaMaSh (that was tangible).” In other words, [the words of Torah] should not become corporal and blackened by your mouth. By failing to make certain that the Holy One’s glory is complete—i.e., by being haughty—a person cannot open his mouth, as in (Psalms 17:10), “Their mouth closed up, [for] they spoke haughtily.” This resembles the story of Levi bar Sisa. He was called up to the podium, but his spirit grew haughty and he was unable to speak (Yerushalmi, Yevamot chap. 12). +As a result of haughtiness, a person is in an aspect of idolatry. Concerning the worship of idols [it is written] (Deuteronomy 7:5), “the images of their gods destroy by fire.” In connection to a shofar used for idolatry, the Talmud teaches: Anything about to be destroyed by fire is already considered destroyed and utterly reduced in size (Rosh HaShanah 28a). And, since his size has been utterly reduced, he no longer has a voice with which to speak. +However, when a person is careful and makes certain that God’s glory is complete—he is “lowly, and in his own eyes repulsive” (Psalms 15:4) —this enables him to speak words which enlighten. As is written (Ezekiel 43:2), “And the earth shone with His glory.” [His words] enlighten him to repentance, and he can then come to deep Torah understanding. + +Section 3 + +3. KaVoD (glory) is only complete when it has the letter vav drawn into it. Without the vav he remains “K’VaD (heavy) of tongue” (Exodus 4:10). But with the vav he is in the aspect of (Psalms 30:13), “… kavOd, and not remain silent.” +This is because wherever the letter vav is used, it comes to add (Pesachim 5a). In other words, there is an addition of holiness: guarding the brit (the Covenant). As our Sages taught: Wherever you find protective measures against immorality, there you will find holiness (Vayikra Rabbah 24:6). For one is contingent upon the other, haughtiness and immorality, as our Sages said of the verse (Proverbs 6:26), “The adulteress traps the haughty soul” (Sotah 4b). +This is why the brit is referred to by the Holy Name Shadai, as is written (Genesis 35:11), “I am the Omnipotent Shadai ; be fruitful and multiply.” For ShaDaI indicates “that yeSh DaI (there is enough) of My Godliness for every creation” (Rashi, Genesis 17:1). But when a person—because of haughtiness—fails to guard the brit, he makes a god of himself. He makes it appear as though there is not enough in His Godliness for him, so that he requires idol worship. And thus he blemishes the Name Shadai ; for there is enough of His Godliness for every creation. Whereas, by guarding the brit, he is rewarded with a light that directs him to repentance, as above. + +Section 4 + +4. And, this light [which leads him to repent] corresponds to the thirty-nine-lights which are encompassed in the vav of kavOd. This is alluded to in (Job 33:29), “God does all these things twice or three times with a man.” “<Three times>” corresponds to the thirty-nine-lights of the expanded first three letters <of the Tetragrammaton>. {To explain: The first three letters of the YHVH, when spelled out using the letter alef, have a numerical value of thirty-nine, corresponding to the thirty-nine-lights. They are thus encompassed in the VAV of God’s Name.} “With a man”—for [these lights] are included in the brit, [as in,] “For as a man is, so is his strength” (Judges 8:21). It is for this reason that the brit is referred to as Boaz: bo oz —in him, there is strength (Tikkuney Zohar #31). +But when a person does not guard the brit, he damages the thirty-nine-lights and draws upon himself the yoke of earning a living—i.e., the thirty-nine-works. As is taught in the Zohar (III, 244a): One who throws away crumbs of bread is pursued by poverty. All the more so someone who throws away the “crumbs” of the mind. +This is bo oz: Bo (in him) there are incorporated two aspects. There are the thirty-nine-lights <for> someone who guards the brit ; and there are the thirty-nine-works <for> someone who defiles it. For <the numerical value of> oz, counting the word itself, is twice thirty-nine. +And this is the reason for the repetition in (Exodus 38:21), “[These are the accounts of the] Tabernacle, the Tabernacle….” Twice thirty-nine, because the thirty-nine-works are deduced from [the construction of] the Tabernacle (Shabbat 49b). Thus, someone who guards his brit, even though he engages in the thirty-nine-works, [his works] are an aspect of the works of the Tabernacle—i.e., the Tabernacle when built up, corresponding to the thirty-nine-lights. However, someone who defiles the brit, the work he does is an aspect of the Tabernacle when destroyed. This corresponds to the thirty-nine-lashes (Tikkuney Zohar, Introduction, p.12b), as in (Deuteronomy 25:3), “Forty lashes he may give him and not exceed.” This alludes to defiling the brit, which is an aspect of excesses, as explained. + +Section 5 + +5. Guarding the brit has two levels. There is the person whose marital relations are during the six days of the week. Even so, he guards his brit as the Torah requires, because he does not transgress the Torah’s laws. And there is the person who guards the brit in that his marital relations are [only] from Shabbat to Shabbat. +These [two levels] correspond to the upper unification and the lower unification. There is the aspect of Shadai of Shabbat: [When God reached the Shabbat of Creation,] He said to His world, “Dai! (Enough!)” (Chagigah 12a), restricting Himself from all works. This corresponds to the upper unification. +There is also the aspect of Shadai of the weekdays. For even on the weekdays there are restrictions, from one work to the next. This corresponds to Metat, whose rule is the six days of the week, corresponding to the six orders of the Mishnah (Tikkuney Zohar #18). For [Metat’s] name is like that of his Master’s, as is written (Exodus 23:21), “because My Name is in him.” This is the lower unification. In other words, the Holy One, blessed-be-He, clothes Himself in Metat during the six days of the week and rules the world through him. + +Section 6 + +6. This also corresponds to Halakhah (the law) and Kabbalah (the mystical tradition). As we find in the Kavanot (Shulchan Arukh HaAri, Shacharit shel Shabbat 4): Kabbalah is an aspect of Hishtachavu L’hashem B’ hadrat Kodesh (“Bow down to God in the grandeur of holiness”) (Psalms 29:2), the initial letters of which spell KaBbaLaH. Halakhah is an aspect of Hareeu L’hashem Kol Haaretz (“Sound a joyful note to God, all the earth”) (Psalms 100:1), the initial letters of which spell HaLaKhaH. +Hishtachavu l’Hashem b’hadrat kodesh corresponds to the upper unification/marital relations of Shabbat. This is the upper brit, which contains the primary [expression] of bowing down, as in (Genesis 42:6), “Yosef’s brothers came and bowed themselves before him.” [Yosef] himself is “the grandeur of holiness,” as in (Deuteronomy 33:17), “His grandeur is like a firstborn ox.” +Hareeu l’Hashem kol haaretz corresponds to the lower unification/marital relations of the weekdays. This is Metat whose rule is the six days of the week/the six orders of the Mishnah. This is hareeu {which connotes sounding a note and song}, as in (Isaiah 24:16), “From the k’naf (distant corner) of the earth we heard songs.” For Metat corresponds to KaNaF, similar to (Isaiah 30:2), “Your teacher will not yeKaNeF (distance himself) anymore.” This is because the Holy One clothes Himself in him during the six days of the week, as is known. + +Section 7 + +7. {“From the distant corner of the earth we heard songs, tzvi latzaddik (glory to the righteous). But I said, ‘Razi li (A secret to me), razi li (a secret to me)!’” (Isaiah 24:16).} +This also the aspect of secrets and deep secrets. Razin (secrets) corresponds to Halakhah. Razin d’razin (deep secrets) corresponds Kabbalah. The encompassing of the Kabbalah within the Halakhah is similar to the Holy One’s conduct during the six days of the week—the lower unification. +This is alluded to in, “… tzvi latzaddik… razi li, razi li.” The words tzvi latzaddik refers to the holiness of marital relations, of which there are two razin: the upper unification and the lower unification. These correspond to Halakhah and Kabbalah, secrets and deep secrets. And this is what our Sages taught: “May God’s glory be forever” (Psalms 104:31) —the ministering angel of the world said this. When the Holy One commanded the trees [to yield fruit] after their own kind, the grasses drew an inference with regard to themselves: If the trees—which are large and do not [reproduce] in close proximity—were commanded by the Holy One “after its own kind” (Genesis 1:11), then all the more so we—who are small and do [reproduce] in close proximity—must bring forth [only] “after its own kind.” The ministering angel of the world spoke up and said, “May God’s glory be forever; [God shall rejoice in His works]” (Chullin 60a, cf. Rashi). +For in truth, even the great ones—whose marital relations are not in close proximity, but from one Shabbat to the next—are also warned by the Torah concerning guarding the brit. They must guard themselves. As is brought in the Kavanot (Pri Etz Chaim, Shaar HaShabbat 18): It is written (Exodus 31:16), “v’shamru B’nei Yisrael Æt Hashabbat (the Children of Israel shall keep the Shabbat)”—the first letters of which spell BYAH (sexual relations). In other words, even though his marital relations are only from Shabbat to Shabbat, he still must exercise great ShMiRah (guarding). This is “v’ShaMRu ….” +All the more so the small ones, who correspond to the grasses. Their marital relations, which also take place during the weekdays, are in close proximity. They must certainly exercise great caution in guarding their brit. They must guard themselves in accordance with the Torah, in the aspect of “after its own kind.” +As soon as the ministering angel of the world—this is Metat whose rule is the six weekdays, corresponding to the grasses/the lower unification—heard this, he spoke up and said, “May God’s glory be [forever].” Specifically “glory,” because, as explained, by guarding the brit on both levels glory is complete. +Thus, by guarding the brit on the two levels mentioned—corresponding to the upper and lower unifications/trees and grasses/great ones and small ones/marital relations of Shabbat and of weekdays/Halakhah and Kabbalah/secrets and deep secrets—glory is then complete. And through glory a person merits speech which enlightens; and through speech he can come to deep Torah understanding. + +Section 8 + +8. This is what Rabbah bar bar Chanah recounted: We were once travelling in a ship. We saw this bird which was standing up to its ankles in water, and its head was in the firmament. We concluded that there wasn’t [much] water and wanted to go down into it l’okurei nafshin (to cool ourselves). A heavenly voice called out to us, “Do not go down into here. A carpenter’s chatzina (axe) fell in here seven years ago, and it has not yet reached the ground. Not [only] because the water is abundant, but because the water runs so rapidly.” Rav Ashi said, “This bird was Ziz Sadai, as is written (Psalms 50:11) , ‘And the ziz sadai is with me’” (Bava Batra 73b). +this bird — This alludes to speech which is a bridge between man—who is formed from the masculine waters and the feminine waters—and the heavens—which corresponds to Torah understanding. As is taught concerning a leper: He must bring two birds…. Let the chatterer come and atone for the chatterer (Vayikra Rabbah 16:7; Arakhin 16b). And this is: +which was standing up to its ankles in water — Now that speech should enlighten him regarding all the areas in which he needs to repent, he is sometimes in the aspect of, “She uncovered his feet and lay down” (Ruth 3:14; Tikkuney Zohar #21, p.50a). That is, speech must show a person that he is down on a low spiritual level. This is the reason why speech is called a bird which was standing up to its ankles in water . +water — This alludes to man. He is formed from [a combination of] the masculine waters and the feminine waters, as is known. Thus, speech, which is likened to a bird, is standing up to his ankles —with the man who is on a low level. This, in order to enlighten him, as in, “She uncovered his feet….” This is, which was standing up to its ankles in water . +We concluded that there wasn’t water — That is, we understood that it is impossible to merit speech unless glory is complete. A person should view himself as absolutely nothing. This is the meaning of there wasn’t water: A man should consider himself as non-existent. +and we wanted to go down into it — [To go down] indicates lowliness, being lowly and humble. But it was: l’OKuRei nafshin (to cool ourselves) — This is similar to (Isaiah 13:12), “OKiR enosh (I will make man more prominent) than fine gold.” That is, his humbleness was egotistical—so as to gain glory and yaKaR (prominence). Because people know just how despicable haughtiness is, they act humbly, in order to acquire glory and prominence through humility. This is the concept of humility that is the ultimate degree of haughtiness. +This is the meaning of and we wanted to go down into it —to be lowly and humble. L’okurei nafshin —so that by doing this we would be prominent and important, because haughtiness is very despicable. +A heavenly voice called out, Do not go down into here — [In other words,] do not go down to act lowly for this reason—in order to okurei nafshin. The heavenly voice warned them not to be humble so as to gain prominence and glory. For this humility is actually the ultimate degree of haughtiness. +A carpenter’s axe fell in here seven years ago, and it has not yet reached the ground — The heavenly voice informed them of the root of haughtiness, so that they should distance themselves [from it] to the utmost. They should not go down into here —they should not act humbly in order to gain acclaim, as our Sages taught: Be very, very humble (Avot 4:4). That is, [the heavenly voice] informed them that haughtiness stems from a debasement of the Holy One’s splendor and majesty. These [qualities] are His garment, as is written (Psalms 93:1), “God reigns, He is clothed in majesty.” And thus: +ChaTZiNa (axe) fell — This alludes to a garment, as is written (Psalms 129:7), “[The harvester did not fill his hand, nor put] bound sheaves into ChiTZNo (his garment corner).” +a carpenter — This is the Holy One, as is written (Psalms 104:3), “Who lays the beams of His upper chambers in the waters.” This is also [as our Sages] taught: Your God is a carpenter (Chullin 60a). The debasement of this garment produces haughtiness, which corresponds to the seven [royal] houses of idolatry. Because of this [idolatry], the Jewish people were exiled from their land, as our Sages taught: Israel was not exiled until the seven [royal] houses had worshipped idolatry (Gittin 88a). And this is the reason why idolatry is called splendor, as in (Isaiah 44:13), “… like the splendor of a man, to sit in the house.” For idolatry, which is haughtiness, comes from a debasement of His splendor. And this is: +seven years ago — This corresponds to haughtiness, the seven houses of idolatry mentioned above. +and it has not yet reached the ground — That is, because of this sin we have still not returned to our land. As a result of this sin of haughtiness—which is likened to serving idolatry/the seven [royal] houses of idolatry—we were exiled from our land. And this is why we have not yet returned to our land; all because of this sin of haughtiness, which is synonymous with idol worship. And this is: +Not only because the water is abundant — Do not say that it is because of this that it has not yet reached the ground. In other words, that we cannot approach and return to the Land of Israel because the water is abundant —because the idolatrous nations are many, as in (Deuteronomy 7:17), “Many are these nations.” They are an aspect of “many waters” (Song of Songs 8:7). +but because the water runs so rapidly — because they run after glory. For [glory] corresponds to water, as in (Psalms 29:3), “The God of glory thunders, God is upon many waters.” This is why we cannot approach and return to the Land of Israel—i.e., because of the running after glory and the haughtiness. For the main cause of this lengthy exile which prevents us from returning to our land is only the sin of haughtiness and the running after glory, as explained. +The heavenly voice informed them of all this; just how repulsive haughtiness is, so that they would distance themselves from haughtiness to the utmost. Then, God’s glory is complete and one merits speech which enlightens/the bird, as explained above. But how does one achieve this, to utterly break one’s own haughtiness and glory so that the glory of God is complete? This happens by guarding the two levels of brit: the upper unification and lower unification. And this is what Rav Ashi said: +This bird was Ziz Sadai — This implies the upper and lower unifications. Through the upper unification and the lower unification—the guarding of the brit on both levels—glory is complete. And when glory is complete, one merits to the bird/speech, which is a bridge [standing] between the water and the firmament, as above. For the Ziz corresponds to the lower unification/Metat/“from the distant corner of the earth.” As we find in the Midrash Rabbah: There is one bird which, when it spreads out K’NaFav (its wings), it blackens [or blocks out] the sun. Its name is Ziz (Bereishit 19:6; Vayikra 22:7). This corresponds to the lower unification/Metat/“from the K’Naf of the earth,” in which the upper brit /the sun is clothed. [Thus,] Sadai alludes to the upper unification, as explained. + +Section 9 + +9. And this is [the explanation of the opening verse]: {“Ani YHVH (I am God), that is My Name. My glory I shall not give to another, nor My praise to idols.”} +Ani YHVH — [“YHVH” is] the upper unification. +that is My Name — [“My Name” is] the lower unification. +My glory I shall not give to another — This corresponds to glory that is complete. +nor My praise to idols — This corresponds to speech. As is written (Psalms 145:21), “My mouth will speak God’s praise.�� This has all been explained. + +Torah 12 + + + +Section 1 + +“Tehillah l’David (A psalm of David): I will exalt You, my Lord, the King; and I will bless Your name forever and ever.” (Psalms 145:1) +This that we see that, generally, the learned oppose the tzaddikim and “speak arrogant words, proudly and contemptuously, against the righteous” (cf. Psalms 31:19) —this is precisely the way God intends it. +For there are the aspects of Yaakov and Lavan. Yaakov is the tzaddik who originates Torah insights and studies Torah lishmah (purely for its own sake). The good which is his is stored, guarded and hidden away for the Future, as our Sages taught: … tomorrow, to receive their reward (Eruvin 22a). It is because his reward comes at the end that he is called yaAKoV, which connotes AKeV (heel) and end. His reward comes at the end. +But Lavan is a scholar-demon. He studies Torah in order to show off and criticize. And such a Torah scholar, “a carcass is better than he” (Vayikra Rabbah 1:15). +It is common knowledge that a person is only called a scholar [when versed] in the Oral Law. Someone who knows how to study the Five Books of the Torah is not called a scholar; only one who is knowledgeable in the Talmud and Codifiers. When such a person studies Torah without daat, <i.e., not lishmah,> he is called Lavan—because of the cunning which he acquires. He despises and persecutes the tzaddikim: the upper tzaddik and the lower tzaddik. As is written in the Zohar (I, 153b): The Divine Presence resides between two tzaddikim, as in (Psalms 37:29), “Tzaddikim will inherit the earth”—[the plural,] tzaddikim, indicating two. These are the two tzaddikim: the tzaddik who originated this teaching of Oral Law is the upper tzaddik, and the lower tzaddik is the one who studies these original insights. +And Oral Law is the Divine Presence. As <Eliyahu taught>: Malkhut (Kingship) is peh (mouth)—she is called Torah shebe’ al peh (Oral Law) (Tikkuney Zohar, Introduction). When the Divine Presence, which is known as the Oral Law, comes into the scholar-demon, it is referred to as the Divine Presence in exile. <From this> [the scholar] has the mouth to “speak arrogant words, proudly and contemptuously, against the tzaddik.” +But when, with holiness and purity, a person studies some law or legal decision which a Tanna or some other tzaddik originated, this brings about the aspect of neshikin (kisses). Neshikin is the binding of spirit with spirit. For this legal decision was spoken by the Tanna, and speech is the life-force, as is written (Genesis 2:7), “[Man] became a living soul,” which Onkelos renders: “a speaking spirit.” +Now, the “speaking spirit”—the “living soul”—comes from the Oral Law, as is written (Genesis 1:24), “Let the earth bring forth a living soul.” Consequently, when the Tanna originates some insight and verbalizes this insight, the speaking itself is an aspect of Oral Law which he originated. For that is where he drew it from, as in, “Let the earth bring forth a living soul.” So that now, when one studies this insight and brings the learning and insight into his mouth, the result is that the spirit of the tzaddik who originated this insight binds itself with the “speaking spirit”—with the words of the one who is now studying the insight. This binding of spirit with spirit is called neshikin. +We find then that when a person studies < lishmah> a law which the Tannaim instituted, through this the spirit of the Tanna binds itself with the spirit of the one studying. It is as if he exchanges kisses with the Tanna. However, of the scholar-demon who studies the Talmud or a legal decision it is written (Proverbs 27:6), “The kisses of an enemy are profuse.” This is because the Tanna cannot tolerate the spirit of a scholar-demon. For who could stomach exchanging kisses with a carcass, especially when “a carcass is better than he”? +And even tzaddikim who have already passed away, by studying their teachings, their spirit becomes bound with ours <in the aspect of neshikin>. As our Sages taught: [When a person quotes the sages in this world,] their lips move in the grave (Yevamot 97a). This is a result of the aspect of neshikin. +{“Yaakov kissed Rachel and he wept aloud. Yaakov told Rachel that he was her father’s relative, that he was Rivkah ’s son. She ran and told her father. When Lavan heard the name of Yaakov, his sister’s son, he ran to greet him. He embraced and kissed him, and brought him into his home. And yesaper ([Yaakov] told) Lavan all that had happened. Lavan said to him, ‘Yes, indeed, you are my own flesh and blood.’ And he yeshev (dwelled) with him for chodesh yamim (a month’s time). Lavan then said to Yaakov, ‘You are my brother…’” (Genesis 29:11-15).} This corresponds to, “Yaakov kissed Rachel and wept aloud.” Rashi explains: “he foresaw with the holy spirit that she would not be buried with him.” “Rachel” alludes to the Oral Law, <for she corresponds to speech, to the Divine Presence>. She is “as a rachel (lamb) before her shearers” (Isaiah 53:7). Everyone shears and extract laws from her (Tikkuney Zohar #21, p.46b). [The laws] become garments, as is written (Proverbs 27:26), “Sheep shall provide your garments,” and as in (Isaiah 3:6), “You have garments, you will be our leader.” When a virtuous individual studies the Tanna’s teaching, the Tanna kisses him. And he kisses the Tanna and brings the Tanna great delight, as in, “his lips move in the grave.” +This is the meaning of “Yaakov kissed”—he is the Tanna ; “Rachel”—she is the Oral Law which he originated. He kissed and bound his spirit with the holy spirit in the Divine Presence. “And he wept”—He foresaw with his holy spirit, which he took from his mouth and put into the Oral Law, and saw that in this exile the learned are generally unworthy people. Consequently, the studying in which they engage causes the holy spirit of Rachel/Oral Law not to enter the grave. For [the Tanna’s] lips do not move in the grave from the wicked man’s studying. And because of this, “he wept” over his exile. +Furthermore, there are even times when the learned individual will teach an original insight in his own name instead of crediting the Tanna. As a result, he does not enter the grave with the Tanna. For he does not say it in the name of the one who [first] said it. + +Section 2 + +2. Should you wonder: Why isn’t it that as soon as the learned individual studies the tzaddik’s insight, he repents? And how is it that the Oral Law allows the learned individual to continue with his wickedness? The answer is: “He told her that he was her father’s relative, that he was Rivkah’s son.” This means that when the tzaddik said the Oral Law, he said it in the aspect of (Hosea 14:10), “Tzaddikim will walk in them, but sinners will stumble in them.” +And this is, “that he was her father’s relative”—in deceit. This is the aspect of “but sinners will stumble in them.” “That he was Rivkah’s son”—the virtuous one. This is the aspect of “Tzaddikim will walk in them.” +Not only this, but, “She ran and told her father.” In other words, this aspect of “but sinners will stumble in them” comes to him more easily. As our Sages taught (Proverbs 8:12), “I, wisdom, dwell with cunning”—<once a> person studies Torah, he acquires cunning (Sotah 21b). And this is, “She ran”—it is like a person who runs swiftly and easily; “and told her father”—for the Torah teaches cunning to the learned. And so, “She ran and told her father”—cunning comes more easily and swiftly to a person. This is because holiness requires [waiting for] assistance from Above, as our Sages taught: Someone who comes to purify himself, he receives assistance (Shabbat 104a). But cunning is made open—it has many openings (ibid., Tosafot s. v. iss d’garsy) —and comes to him easily. + +Section 3 + +3. And should you wonder: If the Tanna was a perfect tzaddik, how is it possible that he teaches Torah capable of carrying a double entendre—a positive connotation, that the “tzaddikim will walk in them,” and an opposite connotation, that “sinners will stumble in them”? +But know! the Tanna was a perfect tzaddik. His Torah was pure, without deficiency. That it appears to have in it this sense of cunning, this is [only] because all people receive <livelihood from the left side>. As it is written (Proverbs 3:16), “[Length of days in her right hand,] and in her left hand are riches and glory.” This is why the Tanna lapsed into some minute and miniscule oversight—corresponding to the left—while relating his teaching; so that <he would be able to bring down blessing> for the world and draw riches and glory to them. As is written, from “her left hand are riches and glory.” However, from the Tanna’s side, there is no crookedness and perversion <whatsoever>. +And in this regard, prior to his studying the learned individual must know that when he sits down to study, the tzaddik, who is in the Garden of Eden, pays heed to his voice. As it is written (Song of Songs 8:13), “You who dwell in the gardens, companions hearken to your voice.” +This is, “When Lavan heard the name of Yaakov, his sister’s son….” In other words, this is when the learned individual knows of Yaakov’s name—that Yaakov is “his sister’s son,” the aspect of virtuousness—because he <studies> this teaching with virtue and for its own sake. Thus Yaakov—i.e., the Tanna —pays heed to his voice. +And “he ran to greet him,” embracing and kissing him. That is, through his <proper> studying, the spirit of the Tanna becomes bound with his spirit. This is the aspect of neshikin. “And brought him into his home”—he brings the spirit of the Tanna into the Torah he is now studying. For that is where his home is, as in, “Let the earth bring forth a living soul.” +And “yeSaPeR (he told) Lavan.” This is similar to SaPiR (shining) and light. The spirit of the Tanna shines to the learned individual and enlightens him on “all that had happened.” Rashi explains that [Yaakov told Lavan that] he had not come [bearing gifts] but after having been robbed by his brother who had taken away his money. The meaning is: The Tanna’s spirit informs the learned individual that the Tanna comes to this aspect whereby his teaching carries a sense of cunning only after having been robbed by his brother who has taken his money. This is so that “in her left hand are riches and glory”—in order to draw upon them material blessing. +When the learned individual knows all this, [then] Lavan says, “Yes, indeed, you are my own flesh and blood”—i.e., so that the learned individual should bind himself to the Tanna with a very strong attachment. +“And he yeSheV (dwelled) with him for a ChoDeSh YaMim (month’s time).” He yityaSheV (dwelled) on the matter with the spirit of the Tanna, [to determine] how to repent <and> ChaDeSh YaMav (renew his days) spent in darkness. This corresponds to (Psalms 103:5), “Your youth is renewed like that of the eagle.” +But the scholar-demon does not see all this and does not hear of the name of “his sister’s son.” +He said to him, “You are my brother.” Lavan thinks and says that the Tanna also only delivers his teaching with craftiness, and that it hasn’t any virtuous aspect. He thinks that [the Tanna] is “his brother” in deceit; that everything is deception, God forbid. He does not want to repent and “speaks arrogant words, proudly and contemptuously, against the tzaddik.” + +Section 4 + +4. And know! this is precisely as God intends it. The Holy One causes some great tzaddik to fall into the mouth of the learned individual—i.e., the learned individual speaks wickedly of the tzaddik. This is so that the tzaddik can then free the Oral Law, the Divine Presence, from being exiled in the mouth of the learned. He then elevates her to her Source, from level to level: first to the aspect of chibuk (embracing), afterwards to aspect of neshuk (kissing), and finally to the aspect of zivvug (intimacy). +As it is written (Song of Songs 2:1), “I am the rose of Sharon”—at first she is green like a rose (Zohar I, 221a). As [our Sages] taught: Esther was of a greenish complexion (Megillah 13a). +And this is the aspect of chibuk: “His right hand embraces me” (Song of Songs 2:6). +For joy comes from the heart, as is written (Psalms 4:8), “You put joy in my heart.” And the heart is Binah (understanding) (Tikkuney Zohar, Introduction). There, [one finds] the wine of joy (Zohar III, 127a) —the hidden world—corresponding to (Psalms 104:15), “Wine that makes the heart rejoice.” +Now, this tzaddik, [although] he has fallen into the mouth of the learned individual who speaks arrogantly against him, he understands that the things which the learned individual says of him are really permutations of the letters of the Oral Law. He also understands from which particular laws these words originate. He accepts [the scholar-demons arrogant words] joyously and with love, as our Sages taught: Those who are insulted… rejoice in their suffering and act out of love (Shabbat 88b). +And <this> love, that the tzaddik accepts humiliation with love, is the aspect of chibuk: “His right hand embraces me.” By means of the joy that results from his rejoicing in the suffering, he elevates [the Divine Presence], the aspect of “I am the rose of Sharon,” to the aspect of heart, as in, “You put joy in my heart.” Then he is in the aspect of “rock of my heart” (Psalms 73:26), corresponding to the Oral Law, which is called a rock. As is brought in the Tikkuney Zohar (#21, p.43a): Had Moshe Rabbeinu, of blessed memory, not hit the rock, we would not have to labor so hard in the Oral Law. +This also corresponds to (Genesis 14:14), “And [Avraham] yarek (called out) et chanikhav (his trained servants).” Avraham is the aspect of right, corresponding to chibuk. The word “YaReK” alludes to the line of YaRoK (green) which is drawn from Binah and encircles the entire world (cf. Chagigah 12a). “ChaNiKhav” alludes to benevolences, as the Midrash comments: It is similar to ChaNiKhato (his surname) in that all of them were named Avraham after him (Bereishit Rabbah 43:2). In other words, this green line, which corresponds to “the rose of Sharon”/“Esther was of a greenish complexion,” is the elevation which the Divine Presence has through chibuk from the right. +{“In any case, she really is my sister; the daughter of my father, but not the daughter of my mother. She [later] became my wife” (Genesis 20:12).} Now, [the Divine Presence] is essentially built up through Chokhmah (Wisdom). Then she is suitable for zivvug, as is written, “In any case, she really is my sister; the daughter of my father, but not the daughter of my mother.” And then, “she became my wife”—for then [the Divine Presence] is suitable for intimacy. {As is brought in the Zohar (III, 100b): Rabbi Abba sent to Rabbi Shimon, saying, “When is the zivvug of Knesset Yisrael with the Holy King?” His reply was, “In any case, she really is ….” See there.} +We also find in a commentary to Sifra De’Tzniuta that neshikin is the result of Chokhmah. When the upper lips, which are the upper Netzach (Victory) and Hod (Splendor), are roused to the aspect of zivvug —to the binding of spirit with spirit—then the lower Netzach and Hod are roused to zivvug —to binding body with body. +Consequently, when the tzaddik applies his wisdom and determines from which sets of letters of the Oral Law these <words> which the learned individual speaks against him originate, and the tzaddik studies these letter permutations and makes of them the letter permutations of law which they had been <previously, before> they were corrupted; then, when [the tzaddik] has this wisdom, this wisdom causes the Divine Presence to be in the aspect of “the rose of the valleys” (Song of Songs 2:1). This is the aspect of neshikin, as in (Songs 5:13), “his lips like roses.” It is the binding of spirit with spirit, which then gives rise to a zivvug of body with body. +For “the Divine Presence resides between two tzaddikim”: between the upper tzaddik—the Tanna who originated this teaching and now [continues to] fill it with an influx, and the lower tzaddik—who studies this teaching and raises <[the Divine Presence] in order to bring> feminine waters so that she will bind herself [with the Holy King]. +And this is the meaning of “his lips like roses”—through the aspect of neshikin ; “they drip flowing myrrh” (Song of Songs 5:13) —[flowing] from side to side. In other words, a pleasant fragrance drips on the Divine Presence from both sides, from the upper tzaddik and from the lower tzaddik. And thus, “the DuDa’im (mandrakes) gave fragrance” (Songs 7:14). The two DoDim (beloveds), i.e., the two tzaddikim, “gave fragrance” [to the Divine Presence]. + +Section 5 + +5. This is what Rabbah bar bar Chanah recounted: I myself saw Hurmiz the son of Lilit. He was running along the top of the wall of Machoza. A parasha (cavalryman) moving swiftly on a horse down below could not overtake him. Once, two mules were saddled for him. They stood on two bridges of the Donag. He leaped back and forth from one to the other, holding two cups of wine in his hands. And he morek (poured) from one cup to the other, without dripping any of it on the ground, though it was a day of “rising up to the sky and going down to the deeps.” The malkhut (government) heard about this and put him to death (Bava Batra 73a). +I myself saw Hurmiz — Rashbam explains that this is a demon. +the son of Lilit — A reference to the scholar-demon. This is the meaning of the son of Lilit. As the Midrash comments: When Moshe was in heaven, how did he differentiate between day and night? <The answer is> that when he was taught the Oral Law, he knew it was LayLah (night) (Shochar Tov 19). Hence he is the son of LiLit. For, essentially, a person is called a scholar due to [his knowledge of] the Oral Law. +He was running along the top of the wall — This alludes to the tzaddik of the generation. The scholar-demon persecutes the tzaddik of the generation, who is likened to a wall, as our Sages taught: A [true] Torah scholar needs no protection (Bava Batra 7b). See there. +A parasha (cavalryman) moving swiftly — Rashbam explains that he did so unintentionally. This PaRaSha is the Tanna who originated the teaching and PeRShah (explained) it <with his lips>. He clarified its obscurities. He, too, is persecuted, though unintentionally. For the scholar-demon does not intend to run after the Tanna. This persecution happens automatically. +mounted on a horse down below — By studying of the Tanna’s teaching, the learned individual causes the Tanna’s soul to return to his body. This return of soul to body is similar to one’s being mounted on a horse: the horse is secondary to <the rider>. And this is the aspect of down below. Through their studying, those from below cause the Tanna’s soul to mounted upon his horse—his body, as in, “His lips move in the grave.” But: +could not overtake him — For the Tanna cannot take his kisses, because “A carcass is better than he,” and, “The kisses of an enemy are profuse.” Thus the Tanna runs away from him. And should you wonder: How is it that the Tanna ’s teaching not only fails to bring the learned individual to repent, but on the contrary, he becomes even more haughty? And how does it happen that from the holy teaching of the Tanna, the learned individual is able to stumble? The answer is: +Once, two mules were saddled for him — There are times when the Tanna lapses into some extremely minute oversight so that through it he can draw a twofold life-force to the world. +For there are two types of life-force: spiritual life-force, which is “Length of days in her right hand”; and material life-force, which is “in her left hand are riches and glory.” The Tanna, because of his resolute cleaving to the spiritual life-force, does not, God forbid, detach himself from the spiritual vitality. But, as a result of his lapsing into <an aspect of oversight> for material life-force: +They stood on two bridges of the Donag (wax). He leaped back and forth from one to the other — He is like a man standing on a bridge made of wax. It is impossible for him to remain there. He leaps over to the second bridge. But, because the second bridge is also made of wax, he has to leap to the first one—leaping back and forth. So, too, the Tanna. Primarily, his study is always for its own sake. However, because it is up to him to draw material life-force to the world, he is made to lapse into study that is not purely for its own sake. The aspect of lishmah is <taken> from him, and he leaps from purely- to not-purely-for-its-own-sake. Yet, due to his holiness, <he cannot bear the non- lishmah and so again> jumps to lishmah . This is because, for him, the aspect [not-purely-for-its-own-sake] is like the bridge of donag, which cannot be stood upon. So he leaps into purely-for-its-own-sake, <but> because there is a need to benefit the world he leaps from this bridge, which for him—at that particular moment—is like a bridge of wax. And he leaped back and forth from one to the other. As a result, his teachings have the aspect of “but the sinners will stumble in them.” [This leaping back and forth is thus] the rectification for all the above. +holding two cups of wine in his hands — There are two aspects of wine: the aspect of Oral Law, which is “wine of Malkhut in abundance” (Esther 1:7) ; and the aspect of Binah /heart, the joy of the heart—“wine that makes the heart rejoice.” +And he moReK (poured) from one cup to the other — He should draw out the line of YaRoK from <the aspect of Binah>…, as in, “And he YaReK his trained servants.” This is chibuk —accepting the persecution with love and rejoicing in the suffering. As a result, the Divine Presence/the Oral Law is in the aspect of chibuk, corresponding to, “I am the rose”—“YaRuKah (green) like a rose.” The chibuk is thus complete. And this is: +without dripping any of it on the ground, though it was a day of rising up to the sky and going down to the deeps — This alludes to the Divine Presence residing between the two tzaddikim. The upper tzaddik corresponds to rising up to the sky ; <the lower tzaddik corresponds to going down to the deeps>. This is the aspect of neshikin, corresponding to, “they drip flowing myrrh.” How is neshikin /“they drip flowing myrrh” achieved? Through Chokhmah, as mentioned above. And thus: +The malkhut (government) heard about this and put him to death — In other words, he will comprehend and hear the Oral Law—known as “Malkhut peh”—acquiring wisdom from the letter permutations coming from the scholar-demon. <That is, he will make permutations out of the abuse and insults, and turn them back into the permutations of law which they had previously been.> As a result: +put him to death — For the main life-force of the evil forces and demons comes only from the sparks of the Divine Presence. As long as she is incomplete and has some lack, then they have life-force. <But,> when she is elevated to the aspect of Chokhmah —which is primarily where she is built up—and she is built up completely, through this the scholar-demon is put to death . + +Section 6 + +6. And this is the explanation [of the opening verse]: “Tehillah l’David (A psalm of David): [I will exalt You, ELohai (my Lord), haMelekh (the King); and I will bless Your name forever and ever].” +TeHiLlaH — This connotes confusion and mixture, as in (Job 4:18), “And in His angels He places T’HoLlaH (confusion).” +David — <He> corresponds to the Oral Law, <to “Malkhut peh”>. In other words, when the Oral Law falls and becomes confused and mixed into other letter-permutations…. +I will exalt You, ELohai, haMelekh — [The Oral Law/ Malkhut] is exalted through ELohai, as in (Psalms 52:3), “The lovingkindness of EL (the Omnipotent One) is always.” +haMelekh — [She is exalted and elevated] to Binah /heart, for “the heart in the soul is like a melekh (king) engaged in battle” (Sefer Yetzirah, Chap. 6). +and I will bless Your name — That is, afterwards, he elevates the Oral Law to the aspect of Chokhmah (Wisdom), which is called “blessed” due to its abundance of blessings. For Chokhmah is the source of blessing. + +Torah 13 + + + +Section 1 + +“Ashrei haam (Happy is the people) that knows the shofar’s blast; God, in the light of Your countenance they shall go.” (Psalms 89:16) +Drawing complete Divine providence is impossible, unless one first shatters the desire for money. Its shattering is achieved through charity. +For it is taught in the Zohar (III, 224a): A ruach descends to allay the burning of the heart. When the ruach (wind) descends, the heart receives it with the rejoicing of the Levitical song. +“Ruach” corresponds to [giving] charity, which is [indicative of] a “generous ruach (spirit).” With this [ruach], the burning desire for money is cooled. This corresponds to (Psalms 76:13), “He shall cut off the ruach of the noblemen”—because the ruach lessens the desire for nobility and wealth. +“The Levitical song” corresponds to engaging honestly in the give-and-take of business. He is happy with his lot and does not run to get rich. This is because song corresponds to the give-and-take, as is written, “Take up a song and give a timbrel” (Psalms 81:3). [And] “rejoicing” refers to the one who is happy with his lot. +And this is the aspect of the incense, it binds the heart’s burning with the ruach. This is the meaning of, “Incense makes the heart rejoice” (Proverbs 27:9). It also corresponds to (Deuteronomy 33:10), “They shall place incense in Your af (nostrils),” because the aspect of incense nullifies the [curse]: “By the sweat of your af you will eat [bread]” (Genesis 3:19). +This likewise corresponds to the revelation of Mashiach, at which time the lust for money will be eliminated. As it is written (Isaiah 2:20), “On that day, man will throw off his idols of silver and his idols of gold.” It is also (Lamentations 4:20), “The ruach (breath) of our af, the mashiach (anointed) of God.” +And, as long as there is this worshipping of money in the world, there is charon af (burning anger) in the world (cf. Sifri 13:18). But, to the extent that this form of idolatry is nullified, so is the burning anger eliminated, as in, “The ruach of our af, the anointed of God.” Lovingkindness is then drawn down into the world, as in (Psalms 18:51), “He does chesed (lovingkindness) for His anointed.” +When this chesed is revealed, daat (holy knowledge)—through which the House is built—is drawn down. This corresponds to (Psalms 5:8), “But as for me, with an abundance of Your lovingkindness will I come to Your House.” As it is written in the Zohar (III, 220b): And the right side… it has been readied for building the Holy Temple. This is because knowledge is the aspect of House, as our Sages taught: When someone has daat, it is as if the Holy Temple was built… (Berakhot 33a). + +Section 2 + +2. {“A wise man ascends the city of the strong, and brings down the mighty in which it trusts” (Proverbs 21:22) . } And, this is the aspect of Torah revelation of the Future. It is brought in the Zohar (III, 152a) that in the Future, the Torah of the Hidden Ancient One will be revealed. This is because the essence of receiving the Torah is through the intellect—which is Moshe-Mashiach, as in, “A wise man ascends the city of the strong.” +A person possessing the aspect of Moshe-Mashiach is capable of receiving the Torah and can draw down the Torah’s emanating light in order to teach other people. For the revelation of the Torah comes from a unification of the Holy One and His Divine Presence. As it is written (Proverbs 1:8), “Hear my son the instruction of your father, and do not forsake the Torah of your mother.” [And it is taught:] “Your father” alludes to the Holy One, and “your mother” alludes to Knesset Yisrael (Zohar II, 85a). +Their unification is brought about through the elevation of the Jewish souls in the aspect of feminine waters. The wise man can take the souls and elevate them in the aspect of feminine waters, as in (Proverbs 11:30), “He that takes souls is wise.” And through this unification, the Torah is born. Thus, when the wise man ascends with the souls—this being “A wise man ascends the city of the strong”—through this [he] “brings down the mighty in which it trusts.” + +Section 3 + +3. Now, the soul is the aspect of will. +For each and every one of these people who comes to the wise man of the generation has some [good] will. The tzaddik takes all the wills and ascends with them. And afterwards, [he] “brings down the mighty in which it trusts.” This corresponds to (Ezekiel 1:14), “And the living creatures ratzo vashov (run and return)”— “ratzo” in the elevation of the souls, “and shov” in the return of the souls with a revelation of Torah. +This is what is brought in the Tikkuney Zohar (#70, p.109a): Ratzo is Nuriel, vashov is Metat, the Minister of the Countenance. Nuriel is a nur (candle) that is lit (Zohar I, 23b) —burning with a desire for money. Vashov is Metat, Sar Hapanim (Minister of the Countenance). He is hinted to in the name MoShE, who is himself Mashiach/the “ruach of our nostrils” through which the burning [desire] is allayed. {“Happy is the people shekakhah (that such is the case) for them” (Psalms 144:15).} +And this is: “SheKaKhaH” has the same numerical value as MoShE (Zohar III, 111b). He m’ShaKeKh (allays) the [desire for] “idols of silver and gold.” +RaTZO is RaTZOn (will), which is the soul. Vashov is Moshe, who receives the Torah. + +Section 4 + +4. And, by drawing down Torah, Divine providence is drawn down [to the world]. This is because the Torah consists of T-N-T-A: { Te’ amim (cantillations), Nekudot (vowel points), Tagin (crowns) and Otiyot (letters)}. These are the three colors of the eye and the pupil. +This is why the Torah begins with the word BeRAiShIT: RASheI is there, BaT is there (Tikkuney Zohar #4, p.18a). “Rashei” is “These are the rashei (heads) of their fathers’ houses” (Exodus 6:14), for the [three] patriarchs correspond to the three colors of the eye. “Bat is there” refers to the bat (pupil) of the eye. +We find therefore that as a result of the wise man’s bringing Torah, he brings the power-of-vision of the Holy One’s providence upon us. And each person, to the extent that he is close to the Torah, accordingly has God’s providence upon him. +This is because the faculty of visual perception primarily [operates as follows]: As a result of its striking the object being observed, the power-of-vision ricochets to the eyes and the sighted object is then pictured in the eyes. The eyes thus see the observed object, because the faculty of sight brings the object into the eyes. +If, however, the object being observed is distant, then before the power-of-vision reaches the object it becomes diffused in the atmosphere and obscured. It does not reach the object being observed with any force, and consequently the power-of-vision does not ricochet to the eyes. And so the eyes do not see. +This is because seeing essentially depends upon the striking, as in (Psalms 80:15), “O return, look from heaven and see.” The look with which we are looked upon from heaven should return; it should return by means of the striking. The power-of-vision should return to His eyes. And then, “and see”—for the seeing comes from a return of the looking. +This corresponds to “And the living creatures run and return.” “And the living creatures” alludes to the Torah, which is life. “Run” is the aspect of looking down from Above; “and return” is the power-of-vision striking the observed object, ricocheting to the eyes, and being pictured in the eyes. For the eyes are like a polished mirror in which is reflected whatever stands opposite it. +Thus, by virtue of our being close to the Torah, we are close to the power-of-vision. Because of this, the power-of-vision returns to His eyes and we are reflected and pictured in His eyes. +But the gentiles, by virtue of their being distant from the Torah, are distant from His providence and His providence does not reach them with force. Consequently, His providence upon the gentile nations is with [only] partial seeing, corresponding to “run,” whereas His providence upon us is complete. + +Section 5 + +5. {“Now it came to pass… that the heavens were opened and I saw visions of God…. Also out of the midst of it came the likeness of four living creatures…. They had the face of an adam (man), the face of an aryeh (lion)… the face of a shor (ox)… and the face of a nesher (eagle)…. And the living creatures run and return…. And when the living creatures move, the ofanim (wheels) go… for the spirit of the living creatures is in the wheels…. And above the firmament that is over their heads is the likeness of a kisay (throne), in appearance like a sapphire stone. And upon the likeness of the throne is a likeness, in appearance like an adam, up above it” (Ezekiel 1) . } Now, this is the tikkun (rectification) of the Upper Chariot and the Lower Chariot. Through the wise man who takes the souls and ascends with them “and brings down the mighty in which it trusts,” the two Chariots are rectified. +For in the aspect of soul, there are four living creatures, a throne and one who sits on the throne. +ARYeh (lion) in the aspect of soul corresponds to (Song of Songs 5:1), “ARYsy mory (I gathered my myrrh) with my spice.” “MoRy” corresponds to “MaRat (bitterness of) soul” (1 Samuel 1:10), as in, “For her soul is bitter within her” (2 Kings 4:27). This indicates a blemish of the soul, a flaw of the will. When a person wants some object of desire, this will is a flaw and is bitter for the soul. +And now, when this person comes with his soul and his will to the wise man of the generation, and the wise man of the generation takes all the wills and gathers them together one with another in order to elevate them as above, then he also gathers together all the wills and souls which have fallen. This is the aspect of aryeh: it connotes of gathering; he gathers together the bitterness of the soul—i.e., the blemish of the soul. [And this is] “with my spice”—with the good will, which gives off a pleasant fragrance. +Shor (ox) in the aspect of soul is the clear light added to the soul because of the coming together, the uniting of the soul’s fragments. Then, the soul shines even more. For when the will does not shine, then the soul is in the aspect of “the soul hungers” (Psalms 107:9). +The essence of the hunger [that a person feels] stems from a lack of light. As our Sages taught: “He made you suffer and let you go hungry, and He fed you the manna” (Deuteronomy 8:3) —from here we learn that a blind man is never satiated (Yoma 74b). This is because satiation essentially comes from the light that one sees with his eyes. But, because he does not see, his soul—his will—is never fulfilled, for “Better is the sight of the eyes than the wandering of the soul” (Ecclesiastes 6:9). +However, when he purifies his soul with the clearness of the light, then, “[He has satisfied the longing soul] and the hungry soul He has filled with goodness” (Psalms, ibid.). This corresponds to (Isaiah 58:11), “And He will satiate your soul with clearness.” This is the aspect of ShoR: it connotes gazing, corresponding to “… the sight of the eyes than the wandering of the soul.” +Nesher (eagle) in the aspect of soul is the renewal which the soul experiences when it ascends in the aspect of eybur (pregnancy). This is the aspect of nesher: “Your youth is renewed like that of the eagle” (Psalms 103:5). +Adam (man) in the aspect of soul corresponds to (Genesis 2:7), “And the adam became a living soul.” For “the adam” indicates impoverished and wealthy, as is written (Genesis 1:26), “Let us make man in our image”—wealthy; “in our likeness”—impoverished (Zohar, Introduction p.13b). +Now, when the souls come together, they are then in the aspect of adam ; souls great and small, corresponding to impoverished and wealthy. +Ofanim (wheels) are the bodies. For the body’s main functioning comes only from the life-force in the soul. The soul exhibits its functioning through the limbs of the body, whereas the body has no movement of its own. Everything happens because of the soul’s powers. +KiSay (throne) in the aspect of soul is the wise man’s soul, which is nitKaSeh (concealed). This corresponds to (Proverbs 3:15), “[The wise man’s soul] is more precious than PNiNiM (pearls),” {about which our Sages expounded: More precious than the High Priest who entered liPhNi v’liPhNiM (the innermost sanctum) (Sotah 4b).} Because the soul of the wise man is so precious, it is concealed in the innermost sanctum and all the souls become her garb. +And, [finally,] the adam who sits on the throne is the knowledge of the wise man, for “Also, that the soul be without daat is not good” (Proverbs 19:2). +There are also the four living creatures in [the aspect of] Torah. Aryeh [is] in the Torah, for the Torah is called “might,” and “what is mightier than a lion?” (Judges 14:18). ShoR in the Torah is alluded to in (Proverbs 8:16), “By me sarim yaSoRu (rulers rule).” Nesher in the Torah is the aspect of new Torah insights, as alluded in, “… renewed like that of the eagle.” Adam in the Torah is alluded to in (Numbers 19:14), “This is the Torah: a man!” The [Torah] has lenient and strict applications, corresponding to “impoverished” and “wealthy.” +Kisay in the aspect of Torah are those things which the Ancient of Days kisah (Pesachim 119a) —they conceal themselves within the stories of the Torah. The one who sits on the throne is the Ancient of Days [Himself], as in (Daniel 7:9), “The Ancient of Days did sit.” [Finally,] ofanim in Torah are themselves the bodies of law. +And this is the story brought in Taanit (23b) about Rabbi Yonah: +When the world was in need of rain, he said, “I will go and purchase a zuz worth of eybura (grain).” [Instead,] he would stand in a deep place, a concealed place, covered in sackcloth. And this would cause the rains to come. +When the world was in need of rain — In other words, [in need] of Torah, as in (Deuteronomy 32:2), “My teaching shall drop like rain.” +He said, I will go and purchase a zuz worth of eybura (grain) — EYBUR corresponds to EB RaYU. Eb alludes to allaying; rayu is the aspect of burning; zuza corresponds to the desire for money. In other words, he went to allay the [burning] desire for money. +he would stand in a deep place — Having allayed the desire for money, he merited a “deep place.” This is the aspect of lovingkindness, as in the way “the sun-lit spots appear deeper than the shaded spots” (Shavuot 6b). And lovingkindness is the light of day, as is written (Psalms 42:9), “God will command His lovingkindness in the daytime.” And through the lovingkindness he was worthy of building the House, the aspect of intellect, as above. And this is: +a concealed place — This refers to the Holy Temple, which is the intellect, as is written (Proverbs 11:2), “But with the concealed (modest) is wisdom.” +covered in a sackcloth — This alludes to taking the souls in order to elevate them, as mentioned above: “He that takes souls is wise.” The encompassing of the souls is known as a SaK (sack), for “they delight in the ShaKya (drink) of the brook.” This corresponds to, “And He shall satiate your soul with clearness.” And through this: +the rains to come — He drew down Torah, as in, “… and brings down the mighty in which it trusts.” + +Section 6 + +6. However, a person must continuously ask for and seek out a wise man such as this. And he should ask of God that he merit finding such a wise man who will gather together the souls—as in, “He that takes souls is wise”—and elevate them, and then bring them down with Torah. For even the wise man himself cannot do this with one intellect. These are two [separate] intellects: gathering the souls is one intellect, <bringing down Torah> is another intellect. This corresponds to the shin of three heads and the shin of four heads. The two [forms of the] shin are the two intellects. +This is the explanation: +Rabbah bar bar Chanah recounted: Seafarers told me that between one wave and another there are three hundred miles, and the height of each gal (wave) is three hundred miles. Once, we were traveling on the orcha (way), when a wave lifted us up until we saw the marvata (resting place) of a small star. It was equivalent to the area needed to plant forty measures of mustard bizra (seed). Had we been lifted up any higher, we would have been kalah (consumed) by the hevel (vapor). One wave called out to its neighbor, saying: “Perhaps you left over meeday (something) in this world which you have not flooded? I will come and destroy it.” Said the other, “Go, see the great power of your Master. +Even a hairsbreadth of the chol (sand) cannot be e’var (crossed over).” As is written (Jeremiah 5:22) , “Do you not fear Me? says God…” (Bava Batra 73a). +Seafarers — This alludes to those who draw the sea of Torah to this world. +Between one wave and another there is < shin> (three hundred) miles — This corresponds to the abovementioned shin. +and the height of each gal (wave) are < shin> (three hundred) miles — This is the second shin mentioned above. +{In other words, the two intellects: the intellect of gathering the souls, and the intellect of elevating the souls in order to drawn down Torah. These two intellects of the tzaddik, he being the true wise man, correspond to the two [forms of the] shin. } The gallim (waves) are the souls, as alluded in (Isaiah 10:30), “Lift up your voice, Batgallim”—she is the bat (daughter) of the patriarchs (Sanhedrin 94b). +Between one wave and another — These are the wise men, who are between one wave and another. That is, they unite all the souls, as in, “He that takes souls is wise.” +three hundred miles — This corresponds to one shin. +and the height of each wave is three hundred miles — In other words, to elevate the souls. This corresponds to the other shin. +Once, we were traveling on the orcha (way) — That is, we went in to rouse a unification, which is called ORaCh, as in (Psalms 139:3), “… ORChi (my going on the way) and my laying down.” +when a wave lifted us up — In other words, they lifted up the souls Above, corresponding to, “A wise man ascends the city of the strong.” +until we saw the marvata (resting place) of a small star — That is, we brought about an upper unification. [The word] maRVata alludes to unification, as in, “… my going on the way and RiV’ee (my laying down).” At the time of unification, the Divine Presence is called a small star. As is brought in the Zohar (III, 191a): Out of love, [the Divine Presence] becomes a small point, and in so doing unites with her husband. See there. +It was equivalent to the area needed to plant forty measures of mustard bizra (seed) — As is brought in the Zohar (III, 249b): That creature, when she becomes pregnant, she closes up. She is unable to give birth, until a snake comes and bites her pudendum. This causes it to open and blood emerges. And [the snake] drinks the blood. This is the aspect of the mustard seed —i.e., “a drop of blood the size of a mustard seed” that emerges from her because of the bite in the bet zera (womb). Thus, Rashbam explains BiZRa as Bet ZeRa. Afterwards, she gives birth. This <birth is an aspect of bringing down> the Torah, as mentioned earlier. This Torah then travels for forty days. This corresponds to “the other creatures which total forty,” ten on each side, as explained there (ibid .). This is the aspect of forty measures, corresponding to the forty creatures, which are the forty days of the Torah. +Had we been lifted up any higher, we would have been kalah (consumed) by the hevel (vapor) — For, “There is a hevel (vanity) which transpires on earth: there are tzaddikim who receive according to the deeds of the wicked…” (Ecclesiastes 8:14). Because of this hevel, many have cast off religion; they see that “the righteous man has it bad and the wicked man has it good” (Berakhot 7a). But, if many souls would have been lifted up, then certainly we would have been KaLa —similar to KuLa (made easier)— from the vapor —from this hevel. Then this vanity would not be so troublesome for [the peoples of] the world. +One wave called out to its neighbor: My friend, perhaps you left over MeeDay (something) of this world which you have not flooded? I will come and destroy it — In other words, later on, when all these souls return from “pregnancy”—and, because they were united, the <abudant> love between them grew—they inspire each other, and say to one another, and remind one another: “My brother, perhaps you left over some <bad> MeeDah (character trait) which still rules over you and that you cannot overcome?” +I will come and destroy it — That is, “I will assist you in ridding yourself of it.” And he answered him: +Go, see the great power of your master — This is the wise man, as mentioned above. See the great power he has. +Even a hairsbreadth of the chol (sand) cannot be crossed over — Rashbam explains: “I cannot go past the sand’s shoreline even the width of a strand’s worth.” This means as follows: “You ask me if I have perhaps left over <some bad> character trait of this world which I’ve not yet rectified. You should know, my friend, that I am still immersed in all the <evil> desires and have not yet gone even a hairsbreadth out of the chol (profane) into holiness.” And certainly, someone who is on a spiritual level such as this: +cannot be E’VaR (crossed over) — In other words, it is impossible for him to attain the abovementioned aspect of EyBuR (pregnancy). Yet, despite this, +Go, see the great power of your master. This is the power of the wise man. His power is so great that he even lifted up my soul in [the aspect of] pregnancy. + +Section 7 + +7 . And this is the explanation [of the opening verse]: {“Ashrei haam (Happy is the people) that knows teruah (the shofar’s blast); YHVH (God), in the light of Your countenance they shall go.”} +AShRei haam — This alludes to Divine providence, <in that it is similar to AShuRenu>. +that knows teruah (the shofar’s blast) — This [teruah] corresponds to Yaakov, who is an aspect of charity, as in (Psalms 99:4), “You execute justice and charity in Yaakov.” +YHVH — This is the aspect of the HaVaYaH, the aspect of benevolences. +in the light of Your countenance — This is the intellect, as is written (Ecclesiastes 8:1), “A man’s wisdom causes his face to shine.” +they shall go — These are the souls, corresponding to “the going of the soul.” +[Reb Noson writes:] In addition to the above, I’ve found a manuscript of the Rebbe’s relating to this lesson. However, all that I found was a piece of the page and only the conclusion appears there. The opening of the lesson is missing. This is [what was found]: +… the Torah, which is an aspect of sight/ T-N-T -A, as above. “All flesh… together” corresponds to the gathering of the souls, all of them, as in, “He that takes souls is wise.” [This has been] mentioned above. “For the mouth of God has spoken”—all this is accomplished through the generous spirit. This is “the mouth of God,” as our Sages taught: “In your mouth” (Deuteronomy 23:24) —this is charity (Rosh HaShanah 6a). {End of fragment.} +It is clear that he brought the verse (Isaiah 40:5), “And the glory of God will be revealed, and all flesh will see it together; for the mouth of God has spoken,” and then taught the above discourse as an explanation of this verse. But, because of our many sins, the explanation of the opening part of the verse is missing. * * “And the glory of God will be revealed, all flesh will see it together; for the mouth of God has spoken” (Isaiah 40:5). And the glory of God — This is wisdom, as in (Proverbs 3:35), “The wise will inherit glory.” This corresponds to the Holy Temple, as is written (Jeremiah 17:12), “The glorious throne, exalted from the beginning, is the place of our Temple.” And through this: all flesh will see it together — “See it” alludes to drawing down of the Torah, which is an aspect of sight/ T-N-T-A, as above. “All flesh… together” corresponds to the gathering of the souls, all of them, as in, “He that takes souls is wise.” [This has been] mentioned above. for the mouth of God has spoken — All this is accomplished through the generous spirit. This is “the mouth of God,” as our Sages taught: “In your mouth”—this is charity (Rosh HaShanah 6a). + +Torah 14 + + + +Section 1 + +“Blow a shofar at the New Moon; at the appointed time for the day of our festival.” (Psalms 81:4) +L’hamshikh shalom (To draw peace) into the world it is necessary to elevate the Holy One’s glory to its source—i.e., to fear. As it is written (Deuteronomy 28:58), “To fear the glorious name.” + +Section 2 + +2. Yet, it is impossible to elevate the glory except through the Torah of lovingkindness. And of the Torah of lovingkindness our Sages taught: This is the one who studies Torah in order to teach it (Sukkah 49b). For this is the essence of His glory, as is brought in the Zohar (II, 69a): When the other nations come and recognize the Holy One, then the name of God ascends and is glorified above and below. This was the case with Yitro. When Yitro said (Exodus 18:11), “Now I know that God is greater than all gods,” with this God’s name ascended and was glorified. +We find, therefore, that this is His glory—when people who are outside holiness draw closer, <to within> the [realm of] holiness. This applies equally to converts who convert and to baaley teshuvah (repentant Jews), for they were also on the outside. And when [the converts and the baaley teshuvah] are drawn closer and brought inside, this is His glory. +But now, the glory is <itself> in exile. For the main glory is [currently] with the gentiles, whereas we, the Jewish people, are lowly and disgraced. But in the Future, when His glory will be revealed from out of the darkness, as in (Isaiah 40:5), “And the glory of God will be revealed, and all flesh shall see it”—for at that time they will all incline together “to serve Him with one consent” (Zephaniah 3:9) —then the nations will say (Isaiah 2:5), “Come, let us walk in the light of God.” And glory is called light, as is written (Ezekiel 43:2), “The earth was illuminated by His glory.” + +Section 3 + +3. Now, the only way to attract converts and baaley teshuvah is through Torah, as it is written (Proverbs 5:16), “Your wellsprings shall spread outward.” For those who are on the outside must be given to drink—they must be informed of the path they are to follow. +This is what our Sages taught: There is no glory other than Torah (Avot 6:3). And, concerning “If you take out the precious from the vile” (Jeremiah 15:19), our Sages taught: This refers to those who draw people to the service of God (Bava Metzia 85a). For this is called “taking out the precious”—i.e., glory—“from the vile”—from the lowliness of exile. +And this is (Psalms 113:4): “God is high above all nations, [His glory is above the heavens].” That is, when the gentiles acknowledge and praise Him, then “His glory is above the heavens”—<i.e.,> the glory then ascends from the darkness. +Yet, it is impossible for either Jewish sinners or converts to come to an awakening of repentance except through the Torah, which shines to them wherever they are, as in, “Your wellsprings shall spread outward.” Specifically “outward,” because the Torah is comprised of 600,000 letters, corresponding to the 600,000 [Jewish] souls. And each soul has its own source Above, in the Divine thought of the Holy One, for “Israel arose first in thought” (Bereishit Rabbah 1:5). +And through a union of souls, the souls of the converts are created. When the souls are aroused through the letters of Torah that a person recites, and they shine to one another, this is the concept of union—each one receives light from the other. And, by means of the union of the souls’ shining within <the Holy One’s> thought, the souls of converts are created. +So, too, the Jewish sinner. As long as he is called a Jew {for we refer to him as a “Jewish sinner,” therefore the name “Jew” still applies to him,} even though he has sinned, he is a Jew (Sanhedrin 44a). He <also> has a hold and a source in upper thought. As a result of the shining, the source of his soul shines together with the other sources, so that an illumination reaches this Jewish sinner from his soul’s source. And, by virtue of this illumination, he returns in repentance. + +Section 4 + +4. This is what our Sages taught: Why do Torah scholars not have sons who are Torah scholars? Because they did not recite the blessing for Torah first (Nedarim 81a). Every person, and especially the Torah scholar, must bless <the Torah first. That is,> through his Torah study, <he must bless> and illuminate the source of the souls—i.e., the “first in thought.” For that is where our source is. +We find, therefore, when a person brings illumination and blessing into the first thought, and through this the souls shine and are blessed, then when he draws down a soul for his son, he certainly draws a pure and clear soul. As a result, his son will also be a Torah scholar. +However, when he does not illuminate and bless the “first” through his study of Torah, then, when he draws a soul for his son, this soul is in the aspect of “I am asleep” (Song of Songs 5:2). It does not shine. This is why his son will not be a Torah scholar. And this is: “Because they did not recite the blessing for Torah first”—i.e., the source of the souls, as in, “Israel arose first in thought.” + +Section 5 + +5. Now, a person can only merit Torah through humility, as our Sages taught (Eruvin 54a): “And from the wilderness to Matanah” (Numbers 21:18). He has to break his haughtiness, [drawing] from the four aspects of humility. For a person has to humble himself <in four aspects. The first is> before those greater than he. <The second is> before his equals. <The third is> before those lesser than he. <The fourth aspect is> that he himself is sometimes the smallest of the small and must <then> humble himself relative to his own level. He should imagine himself lower than he [really] is, corresponding to (Exodus 16:29), “Every person must sit beneath his place.” +This is what Rabbah bar bar Chanah recounted: +I once saw a one-day -old urzila (mountain goat) which was as big as Mount Tabor. And how large was Har (Mount) Tabor? Four miles. The length of its out st retched neck was three miles and the length of its head’s marvata (re st ing place) was a mile and a half. It ca st a ball of dung which ob st ructed the Jordan River (Bava Batra 73b). +a one-day-old urzila (mountain goat) — This alludes to the aspect of glory, which is <in exile> b’ZiLuta (in disgrace). This is ur-ZiLa. Ur (illumination) corresponds to glory, as in, “The earth was illuminated by His glory.” And why was it called one-day -old ? because the glory will not be revealed until the arrival of our Mashiach. Of him it is written (Sanhedrin 98a): [When asked,] “When will my master arrive?” <he answered,> “Today!” <And Eliyahu, of blessed memory, explained:> “Today! If you will hearken to His voice.” Each day, the glory is <capable> of emerging from its disgrace. <This is the meaning of “one-day-old.”> +which was as big as Har (Mount) Tabor — [Rabbah bar bar Chanah] saw that the elevation of glory depends upon a person breaking his haughtiness. Glory ascends in proportion to the extent one breaks one’s haughtiness, because His glory is elevated through Torah, as above. And, a person can only merit Torah through humility, as our Sages taught: “And from the wilderness to Matanah.” This is Har Tabor. Har denotes arrogance, as in (Psalms 30:8), “You have made my har stand proud”; and taBoR indicates sheBiRah (breaking). <Thus, “Har Tabor” alludes to breaking haughtiness.> +And how large was Mount Tabor? Four miles — This alludes to the four aspects of humility mentioned above. A person must humble <himself> before the righteous, the ordinary people, the wicked and before his own level. He should see himself as if he has not yet attained [even] the level which he is on. This is Mount Tabor, four miles. The breaking of haughtiness is in four aspects. +The length of its neck when out st retched was three miles — This corresponds to the things which people tend to be haughty about, of which there are three. A person must guard himself against them, as is written (Jeremiah 9:22), “Let not the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his wealth.” They are three aspects: wise, mighty, wealthy. And haughtiness is called an out st retched neck, corresponding to (Psalms 75:6), “Speak [not] with a haughty neck.” +and the length of its head’s marvata (re st ing place) was a mile and a half — This alludes to the union which takes place in the beginning of Divine thought. [The word] maRVata connotes union, as in (Psalms 139:3), “… my way and my RiV’ee (laying down).” And through this union, there is a mile and a half. “A mile” hints to the drawing of souls to their sons, which is termed “a whole mile,” whereas the shining [by] which the souls shine, illuminate and arouse the Jewish sinners to repentance and give birth to the souls of converts is termed “half.” +The reason for this is that [these baaley teshuvah and converts] are still very far from holiness, and are likely to encounter many obstacles. One has to expend great effort in order to strip them of the soiled garments which they put on, as in (Zekhariah 3:4), “Remove the soiled garments.” For it is these soiled garments that prevent them from returning to the Holy One. They are barriers, just as a river bars passage and makes it impossible to journey on in the direction of that river. These soiled garments are barriers that must be thrown off. And this is: +It ca st a ball of dung which ob st ructed the Jordan River — By stripping and throwing off the soiled garments from them, all the obstacles and partitions separating them from holiness are eliminated. +ob st ructed the Jordan River — This is because the Jordan separates between the holiness of the Land of Israel and the Diaspora. And this is the reason they are called “half,” for one still has to throw off the soiled garments from them in order to remove the barriers, obstacles and partitions separating them from holiness. But these souls which the Torah scholars draw down to their sons are termed “a whole mile,” for they have no separating partitions. +This is the meaning of “and you shall honor it” (Isaiah 58:13) —honor it with clean garments! (Shabbat 119a). “Clean garments” alludes to throwing off the soiled garments. For this is the essence of God’s glory: “If you take out the precious from the vile”—to induce people to repent and to draw down the souls of converts. +And when converts convert, they come under the wings of the Shekhinah (Divine Presence) (Sanhedrin 96b). This is why [the convert] is called a ger tzedek (righteous convert) (Zohar, Introduction, p. 13). As is brought in the Zohar (II, 93a): “Clean garments” is kanfey (garment corners of) mitzvah. This alludes to the Shekhinah, which is known as “mitzvah,” as in (Psalms 119:172), “All Your mitzvot are righteousness.” And this is the meaning of “and you shall honor it.” For this is the essence of His glory: to bring converts under the kanfey (wings) of the Shekhinah. + +Section 6 + +6. Each person, according to his level, can be aware of glory’s elevation to the source of fear. To that degree that he honors those who fear God, the glory [i.e., God’s honor,] ascends to its source—the source of glory being there [in fear]. This corresponds to (Psalms 15:4), “He honors to those who fear God.” Because, as long as the glory is in exile, each person, in his own way, disgraces those who are God-fearing; whereas, to the degree that he rectifies the glory, he correspondingly honors those who fear God. + +Section 7 + +7. And the essential thing is that a person sincerely honor those who fear God. As our Sages taught: Of those things which are given over to [i.e., hidden in] the heart, it is said, “And you shall fear your Lord!” (Kiddushin 32b). Therein lies the essence of glory, as in (Isaiah 29:13), “With their lips they honor Me, but their hearts they have distanced from Me.” + +Section 8 + +8. When a person returns the glory to its source, i.e., to fear, and thus completes that which is lacking in fear, he then merits peace. +There are two types of peace. There is the peace in one’s bones, for a person must first see to it that he has inner peace. Because, at times, there is no peace, as in (Psalms 38:4), “There is no inner peace because of my sin.” But through the fear, a person merits peace in his bones. As is brought in the Zohar (II, 79a): In the place where there is fear, there you will find wholeness, as in (Psalms 34:10), “For those who fear Him lack nothing.” +<And> when a person has inner peace, he is then able to pray. For the essence of [praising God in] prayer is achieved through fear, corresponding to (Proverbs 31:30), “A woman who fears God, she shall be praised.” This is because prayer is in place of the KoRBan (sacrifice), and of the sacrifice it is written (Leviticus 21:18), “Any man who is blemished shall not yiKRaV (draw close).” But when he is not blemished—that is, “In a place where there is fear”—he can then draw close to perform a complete service. +And this is what is written of Chanah (1 Samuel 1:13), “Now, Chanah was speaking to her heart”—<i.e.,> through fear she merited to prayer, for the essence of fear is in the heart. +And through prayer, a person merits universal peace—i.e., perfection of the worlds. This is the reason why prayer is called a KoRBan, by virtue of its bringing the worlds KeiRuV (closer) to their perfection. + +Section 9 + +9. This is what Rabbah bar bar Chanah recounted: This merchant said to me, “Come, I will show you the place where earth and heaven kiss.” I went and saw that many windows had been created. I took my basket and placed it in the window of heaven. After I finished praying, I wanted to take [my basket] but could not find it. “Are there thieves here?” I asked. The merchant said to me, “It is the galgala (sphere) of heaven which turned. Wait until this time tomorrow and you will find it” (Bava Batra 74a). +where earth and heaven kiss — This alludes to inner peace. “Earth” corresponds to the body; “heaven” corresponds to the soul. <As our Sages taught:> It is written (Psalms 50:4), “He calls to the heavens above…”—this is the soul; “… and to the earth”—this is the body (Sanhedrin 91b). +And when there is peace between them, then through this: windows had been created — <That is,> prayer is created, as in (Daniel 6:11), “The windows of his upper room were directed [towards Jerusalem… and he prayed].” +I took my basket and placed it in the window of heaven — “Basket” denotes livelihood, as in [the expression]: “One who has bread in his basket…” (Yoma 74b). +In other words, [Rabbah bar bar Chanah] did not want to engage in any of the mundane endeavors of this world, but only for [the spiritual growth of] his soul. Even all his prayers were solely to bind his soul <to its source>. Even those prayers specified in the Amidah that are for one’s material needs—such as “Heal us” and “Bless us [for this year and its livelihood],” as well as the other requests for the material necessities—[when he recited them,] Rabbah bar bar Chanah’s intention was not for his body but for his soul. What he had in mind was his soul’s livelihood and healing. And this is: +I took my basket and placed it in the window of heaven. He took the prayer that is for the needs of the body and “placed it” entirely for the needs of his soul. For it automatically follows that when there is a rectification in the spiritual, the physical is also rectified. +After I finished praying, I wanted to take [my basket] but could not find it — In other words, he did not afterwards have enough for his livelihood. Though he had rectified the spiritual, even so, abundant material blessing had not come to him. +Are there thieves here? I asked — [Thieves] who have stolen my blessing of abundance. [The merchant] answered him: +It is the GaLGaLa (sphere) of heaven which turned — This has to do with the GiLGuL (reincarnation) of souls, which is what causes the righteous to have insufficient livelihood. <As our Sages taught> concerning Rabbi P’dat: “If you so desire, the world shall be destroyed and perhaps you will be reborn in a time of material prosperity” (Taanit 25a; Tikkuney Zohar #69). +And this is: “Make kinim (compartments) for the ark” (Genesis 6:14). In the Midrash we find: Just as the kinim (bird offering) purifies the leper, so, too, your ark is your purification (Bereishit Rabbah 31:9). The leper is “the whisperer who separates close friends” (Proverbs 16:28). He separates husband and wife (Arakhin 16b), because of which “he sits alone” (Leviticus 13:46). Yet, the bird offering purifies him. “So, too, TeyVaTkha (your ark)….”—i.e., TeyVaT (the word of) prayer rectifies the strife and creates universal peace, the peace of all the worlds. And this is why the Amidah concludes with [the blessing for] peace. + +Section 10 + +10. This is the explanation [of the opening verse]: {“Tik’u (Blow) a shofar bachodesh (at the New Moon); bakeseh (at the appointed time) for the day of our fe st ival.”} +TiK’u — This connotes peace, as in (Isaiah 22:23), “And TeKativ (I will affix him) as a stake in a secure place.” +baChoDeSh shoFaR — With a hitPaRut ChaDaSh (new glory)—i.e., the elevation of His glory by drawing close the converts or baaley teshuvah. +bakeseh — This is the aspect of fear, which is the source of glory. KeSeh is similar to hitKaSyah (hidden). This corresponds to, “Of those things which are given over to [i.e., hidden in] the heart, it is said, ‘And you shall fear your Lord!’”—for [fear] is a thing which is hidden from all eyes. +for the day of — This alludes to peace in the home. For “day” is an aspect of light, as is written (Genesis 1:5), “And the Lord named the light ‘Day.’” And light denotes peace in the home, as our Sages taught: The Shabbat lights take precedence over the Kiddush of the day—because peace in the home comes first (Shabbat 23b). +our fe st ival — This corresponds to prayer, Divine service. As our Sages taught: Why is the Torah chapter on idolatry adjacent to that of the festivals? This is to teach that anyone who disgraces the festivals, it is as though he serves idolatry (Pesachim 118a). We see, therefore, that keeping the festival is an aspect of a complete service. And what is service if not prayer (Sifri 102) ? And through prayer one comes to universal peace, as above. +We see, therefore, that someone who wants to draw universal peace has to elevate the glory to its source—i.e., to fear. And through fear, he merits peace in the home. Through peace in the home he then merits prayer. And through prayer, he merits universal peace. + +Section 11 + +11. This lesson applies to the following verses (Psalms 145:9-11): “God is good for all, and His mercies are upon all His works. All Your works will praise You, God; Your pious ones will bless You. They will speak of the glory of Your Kingdom and talk of Your might.” +“God is good for all.” This is the aspect of prayer; that the person believes in God, that the Holy One is good for all: for health, for livelihood, for all things [a person needs]. When a person believes this, then the main focus of his efforts will certainly be for the Holy One, rather than pursuing all kinds of strategies. This is because when one does not believe in the Holy One, he must work at all kinds of strategies. For example: If he is sick, he must work at getting all sorts of medicines. And there are times when the particular medicines he needs are not available in his country, whereas those medicines that are available are useless for his illness. The Holy One, however, “is good for all” illnesses—to heal them. He is also always available, as is written (Deuteronomy 4:7), “Who is… like God our Lord is, whenever we pray to Him!” +And through prayer, a person merits universal peace. This is the meaning of, “His mercies are upon all His works.” In other words, God’s mercies are drawn upon all created beings. The created beings will have mercy for one another, and there will be peace between them. As it is written (Isaiah 11:6,9), “And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid… they shall not harm or destroy”—for there will be peace between them. This is: “His mercies are upon all His works.” As our Sages taught: Whoever has mercy on [God’s] creations, Heaven has mercy upon him, as is written (Deuteronomy 13:18), “And He will give you mercy and have mercy upon you” (Shabbat 151b). +Afterwards, the verse explains how to merit prayer, [in that] through peace in the home one achieves inner peace—between his body and soul, as above. And this is: “All maaseykha (Your works) will praise You.” [The word] maASeYkha corresponds to ASiYah, the body. +“And chasidekha (Your pious ones) will bless You.” ChaSiDekha alludes to the soul, as in (Proverbs 11:17), “The man of CheSeD (kindness, piety) is beneficent to his own soul.” +Then the verse explains how to merit peace in the home: by elevating the glory of the Holy One to the source of fear, which is called “mighty.” This is: “They will speak of the glory of Your Kingdom”—His glory will be revealed and ascend to its source. And thus, “… and talk of Your might”—“might” corresponds to fear. As our Sages taught: “And the Lord does it so that they should fear Him” (Proverbs 3:14) —this refers to thunder (Berakhot 59a) ; and it is written (Job 26:14), “But who can understand the thunder of His might?” + +Section 12 + +12. And this corresponds to the mitzvah of the Chanukah candle. There is a requirement to light it next to the entrance of the house (Orach Chaim 671:5). This is because lighting the candle corresponds to the illumination of the glory, as in, “The earth was illuminated by His glory.” The mitzvah, therefore, is to light it next to the entrance of the house: this is the supernal entrance, corresponding to fear—i.e., the returning of the glory to its source, which is fear, as mentioned above. +And when is it that the glory ascends? when we bring people to return in repentance and make baaley teshuvah and converts. For this is His main glory, as above. +This is why the time for lighting the Chanukah candle, which is the illumination of the glory, is from the time the stars come out until people stop walking about in the street (Orach Chaim 672:1). “From the time the stars come out” corresponds to “… and those who turn the many to righteousness like the stars” (Daniel 12:3) —i.e., they turn the many to righteousness and make baaley teshuvah and converts. For it is through this that the glory shines and returns to it source, which is fear. As a result, one merits peace and strife is eliminated, as explained. +And this is the meaning of “until people stop walking about in the street.” { The st reet is the place of the external forces (Pri Etz Chaim, Chanukah). } ReGeL (walking about) alludes to “the whisperer who separates close friends”—i.e., those who engage in slander and strife. These people m’RaGeL (go about snooping) and speaking gossip and slander, inciting strife and friction between friends and between husband and wife. This corresponds to (Psalms 15:2), “He that does not RoGaL (slander) with his mouth.” +This is why it is necessary to illuminate and light the Chanukah candle next to the entrance—i.e., illuminate the glory and return it to the source of fear until peace is merited and “the whisperer who separates close friends” is eliminated and destroyed. And this is: “until people stop walking about in the street.” Those who engage in slander and gossip, who slander with their mouths, are [stopped and] eliminated; and peace is increased in the world. +And through peace people merit prayer, through which they then merit universal peace, peace in all the worlds. And then, when they will merit universal peace, all business activity will be eliminated from the world. This is because all business activity in the world stems from a lack of peace. For it is impossible for the will of the seller and the buyer to be the same; this one wants to sell while the other one wants to buy. If their wants were the same, it would be impossible to transact any business. +We see, therefore, that all business activity and trade come only through the concept of strife, when there is no peace between the wills. This is alluded in (Genesis 13:7), “Friction existed between the shepherds of Avram’s flocks and the shepherds of Lot’s flocks; and the Kanaanites were then living in the land.” “Kanaan” alludes to a trader, as in Rashi’s explanation of the verse (Hosea 12:8), “As for Kanaan, the balances of deceit are in his hand.” In other words, due to the aspect of friction and strife—corresponding to “Friction existed…”—through this, “the Kanaanites were then living in the land”—there are traders and business activity in the world. +But in the Future, when there will be the wondrous peace in the world—as in, “And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid…”—then all business activity will be eliminated. As is written (Zekhariah 14:21), “And the Kanaanites will be no more.” +And this is also the aspect of “until people stop walking about in the street” [literally, “until there is not a regel (foot) in the marketplace”]. In other words, the mitzvah of lighting the Chanukah candle until people stop walking about in the marketplace corresponds to peace, which comes about through returning the glory until such time as all business activity is eliminated. Thus, “until people stop walking about in the street” indicates that there will not remain a regel in the marketplace; because of the peace, all business activity will have been eliminated, as mentioned above. + +Section 13 + +13. The following piece applies to what was taught above. +To that degree that he honors those who fear God, the glory [God’s honor] ascends to its source…. Because, as long as the glory is in exile, each person, in his own way, disgraces those who are God-fearing; whereas, to the degree that he rectifies the glory, he correspondingly honors those who fear God. +Now, through this—i.e., through the honor shown for those who fear God, which is the concept of returning the glory to its source, to fear—we merit peace, as has been thoroughly explained. +And this is as our Sages taught: Anyone who disgraces a Torah scholar is afflicted with an incurable ailment (Shabbat 119b). For when a person disgraces a Torah scholar or ridicules those who fear God, he blemishes the glory and does not return it to the source of fear. As a result, he does not merit peace, and so his ailment remains incurable. +This is because all illnesses stem from the aspect of strife. For all illnesses correspond to strife in that there is no peace in his bones. The yesodot (elements) are in conflict with one another and do not function peacefully and in proper balance. As a result, he suffers illness, as is known. +Therefore, when he disgraces a Torah scholar and blemishes the peace, his ailment is incurable. For the essence of healing comes through peace, as mentioned above. This corresponds to (Isaiah 57:19), “Peace, peace, for both far and near, says God; and I will heal him.” +When this lesson was given, Rabbeinu z’l also mentioned the teaching of our Sages: No eulogies are made during Chanukah (Shabbat 21b; Orach Chaim 670). However, I do not recall his explanation of this. {Based on my limited knowledge, it seems that the eulogy is meant to rectify the departure of the glory. The [glory] was blemished by the passing of this tzaddik, whose “turning the many to righteousness” brought about the main illumination of the glory. This is similar to what our Sages taught: A eulogy: Is it to honor the living or to honor the dead (Sanhedrin 46b) ? This is why during Chanukah no eulogies are made. For then, the glory shines due to the Chanukah candle, as mentioned above.} +[See sections 2-5] above. +This is the meaning of “And humility precedes glory” (Proverbs 15:33) —for it is through humility that one merits glory. As was mentioned above, the main elevation of the glory comes through the making of baaley teshuvah and converts, which can only be achieved by means of the Torah of lovingkindness, etc. And it is impossible to merit Torah, except through humility, as explained earlier. We find, therefore, that it is impossible to merit glory in holiness except by means of humility. This is: “And humility precedes glory.” + +Torah 15 + + + +Section 1 + +“You will be to Me a kingdom of priests and a holy nation. These are the words that you should speak to the Children of Israel.” (Exodus 19:6) +Anyone who wants to experience a taste of the Or HaGanuz (Hidden Light)—i.e., the mysteries of the Torah that will be revealed in the Future—must elevate the aspect of fear to its source. + +Section 2 + +2. And with what is fear elevated? With the aspect of judgment. As it is written (Proverbs 29:4), “Through judgment, the king will establish the land.” And land corresponds to fear, as in (Psalms 76:9), “The earth feared.” That is, a person should judge all his actions, as is written (Psalms 112:5), “He conducts his affairs with judgment”—i.e., he should himself judge and evaluate all his actions. +By doing this, all fright is removed from him and an aspect of a clear and pure fear emerges. Only fear of God remains, no other fear. For when a person does not evaluate and judge himself, he is then evaluated and judged from Above. This is because “when there is no judgment below, there is judgment Above” (Devarim Rabbah 5:4). And when a man is judged with the judgment of heaven, then justice becomes clothed in all things and all things become God’s messengers for executing “the written judgment” (Psalms 149:9) upon this man. As our Sages taught: “To Your judgments they were steadfast…,” and thus “all are Your servants” (Psalms 119:91) —so as to execute justice upon this man (Nedarim 41a). +{“And he that puts right the way, to him I will show the salvation of the Lord” (Psalms 50:23).} However, when a person judges himself, when there is judgment below [so that] there is no judgment Above, then fear does not clothe itself in anything in order to rouse the person. This is because he has roused himself. This is the meaning of, “And sam (he puts right) the way…”—someone who evaluates his ways (Sotah 5b). In other words, he judges the way he acts, as in (Exodus 21:1), “These are the judgments which taSiM (you shall put)….” +As a result, “… to him I will show the salvation of the Lord.” This corresponds to fear, as in (Ecclesia st es 12:13), “And the Lord shall you fear.” In other words, the aspect of fear ascends from the evil husk and the nations by means of judgment. For, originally, [fear] was clothed in the evil husk. This is why a person is afraid of something—the authorities, thieves, or anything else which causes him to be afraid—because fear has clothed itself in that thing. For if fear had not clothed itself in that thing, the thing itself would not have had the ability to frighten the person. + +Section 3 + +3. And, the source of fear is daat (holy knowledge), as is written in Etz Chaim (Shaar Rosh HaShanah 2): MaNTZPaKh is located in Daat of Z’er Anpin. As is written (Proverbs 2:5), “Then you will understand the fear of God, and daat of the Lord you will find.” And the essence of knowledge is in the heart, as in (Deuteronomy 29:3), “Yet God has not given you a heart to know.” The essence of fear is also [in the heart], as our Sages taught: Of the things which are given over to [i.e., hidden in] the heart, it is said, “And you shall fear your Lord!” (Kiddushin 32b). That is, he will know whom to fear—i.e., “To fear the glorious name” (Deuteronomy 28:58), [which is] fear of His exaltedness. + +Section 4 + +4. When a person achieves the aspect of daat, he merits perception of the Torah, as is written (Proverbs 8:12), “I, wisdom, dwell with [the] cunning”—the dwelling of the Torah is with the one who has daat. As is written, the Holy One “gives wisdom to the wise” (Daniel 2:21). +However, there are two aspects to the Torah: the aspect of revealed and the aspect of hidden. Although the aspect of hidden will only be [fully] merited in the Future (Zohar III, p.152a), still, by means of prayer with self-sacrifice one can merit the aspect of hidden [even] in this world. And the way to merit prayer is through the revealed Torah. This is because the Torah which is revealed corresponds to Sinai, as our Sages taught: “Sinai” or “an uprooter-of-mountains,” which is preferable? And they answered, “Sinai” is preferable, for everyone requires the grain merchant (Berakhot 4a). The revealed Torah is something which everyone needs. The hidden Torah, however, few are those who need it (Zohar III, p.73a). +Now the aspect of Sinai corresponds to humility, as our Sages taught: The Holy One ignored all the mountains and gave the Torah only on Mount Sinai (Sotah 5a). And our Sages taught: The prayers of a humble person are not rejected, as in (Psalms 51:19), “A broken and contrite heart You do not despise” (Sotah 5b). By praying with self-sacrifice, a person transcends all his corporeality and has no limitations. And with no limitations, he is then able to perceive the Torah of the Future, which has no limitations and cannot be circumscribed. + +Section 5 + +5. This is what Rabbah bar bar Chanah recounted: I myself saw this akrukta which was as akra deHagrunia (the city of Hagrunia). And how large was the city of Hagrunia? sixty houses. A tanina (serpent) came by and swallowed it. A pushkantza (raven) came by and swallowed the serpent, and then ascended a tree and sat there. Come and see how great was the st rength of that tree! Rabbi Papa the son of Shmuel said: Had I not been there, I would never have believed him! (Bava Batra 73b). +akrukta — Rashbam explains that this is a tzephardeah. This alludes to the elevation of fear to its source, i.e., daat. This is because the word TZePhaRDeAh is a composite of TZiPoR (bird) and DeAh (knowledge) (Tanna d’Bei Eliyahu 1:7). A bird corresponds to fear/earth, as in (Isaiah 24:16), “From the knaf (corner) of the earth we heard songs.” And, as is written (Isaiah 60:8), “MI EiLeH (Who are these)”—the same letters as ELoHIM —“that fly as a cloud.” And deah is the source of fear. +which was as aKRA (the city) of haGRUNia — This is phonetically similar to “KRA b’GaRUN (cry out from the throat)” (Isaiah 58:1). This is a reference to the revealed Torah, as our Sages taught: l’motzI’eihem (to those who express them) verbally (Eruvin 54a). For by elevating the fear to the aspect of daat, one merits the revealed Torah. +And how large was the city of Hagrunia? sixty houses — This corresponds to prayer. For when we call out to the Holy One in the imagery of man and He makes Himself available to us “whenever we call upon Him” (Deuteronomy 4:7), this is God’s lovingkindness. This is because, were it not for God’s kindnesses, it would not be appropriate to call out and make reference to God with imagery, praises, words and letters. But all this is God’s lovingkindness. And this is sixty houses —corresponding to lovingkindness, the aspect of Avraham. As it is written (Song of Songs 6:8), “There are sixty kingdoms,” which Rashi explains as referring to Avraham. And houses connotes houses of kingship. +This is the meaning of “samkhuni b’AShiShoT (support me with the wine jugs)” (Song of Songs 2:5). This is like holding up AShaShoT (crystal reflectors) against a powerful light in order to look at the powerful light through the reflectors. Similarly, His lovingkindness decreed that we be supported by [i.e., rely upon] this imagery and praise. And this is the connotation of SaMKhuni, it corresponds to SaMeKh (sixty), and to “There are sixty kingdoms.” This is the aspect of Avraham, for he corresponds to the samekh houses. +A tanina came by and swallowed it — Tanina indicates the aspect of a serpent. It lures a person into praying for personal benefit, such as, “Give us life and livelihood” (Tikkuney Zohar, p.22a), or other [similar] benefits. +A pushkantza came by and swallowed it — Rashbam explains that this is an orev. And our Sages taught: [With whom is the Torah to be found?] With the one who makes his face as black as a raven, and one who makes himself cruel to his children as the raven (Eruvin 22a). That is, he prays without any concern for personal benefit. He does not consider himself as having any worth, so that all his selfhood and corporeality are eliminated. He is thus negated, as if he were not in this world, as it is written (Psalms 44:23), “For Your sake, we are killed each day.” This corresponds to “black as a raven” (Song of Songs 5:11). And through this: +ascended a tree and sat there — This is meriting the aspect of hidden Torah, as is written (Psalms 18:11), “He made darkness SiTRo (His hidden place).” A person merits the SiTRey (hidden mysteries of) Torah through darkness—i.e., self-sacrifice—for he “makes his face as black as a raven.” For [the hidden Torah] corresponds to darkness due to its deep concepts. And this is: It ascended a tree and sat there. [The tree] is the dwelling place of the souls, as is written (Zohar II, 99a): All the souls emanate from the Great Tree. +And [the hidden Torah] is an aspect of the World to Come, in which there is length of days, as in (Isaiah 65:22), “As the days of a tree, so shall the days of My people be.” This is merited through prayer, for the Holy One desires the prayer of the Jewish people (cf. Chullin 60b). +And, when the Jews pray before Him and satisfy His desire, then [God], as it were, takes on the aspect of IShaH (the feminine). This is because He receives pleasure from us, as is written (Numbers 28:8), “It is an ISheH (fire offering), an appeasing fragrance to God.” Through the appeasing fragrance that He receives, He takes on the feminine aspect. And, [because] “The female shall court the male” (Jeremiah 31:21), the Holy One takes on the aspect of a “revealed garment.” In other words, that aspect which was originally hidden is now revealed through prayer. And, God and the Torah are one (Zohar III, 73a). Thus, through prayer, Torah is revealed—i.e., the hidden mysteries of the Torah. +Come and see how great was the strength of that tree! — That is, [come see] how great is the strength of those mysteries of Torah. It cannot be clothed in anything finite or physical, but only in the one who “makes his face as black as a raven” and behaves as a raven to his children. {There are five possessions which the Holy One acquired in His world: Torah is one possession; heaven and earth are one possession; Avraham is one possession; Israel [the Jewish people] is one possession; the Holy Temple is one possession (Avot 6:10).} + +Section 6 + +6. This corresponds to, “There are five possessions which He acquired in His world….” +Torah is one possession — This corresponds to the revealed Torah. +heaven and earth are one possession — This is the aspect of elevating fear to daat. “Earth” corresponds to fear, as mentioned above. “Heaven” corresponds to daat, because daat (knowledge) is union, as in (Genesis 4:1), “The man knew [Chavah, his wife].” And this corresponds to ShaMaYiM (heaven): aiSh (fire) and MaYiM (water) bound together. +Avraham is one possession — This corresponds to prayer, the aspect of sixty houses, “there are sixty kingdoms,” as above. +Israel is one possession — This is the aspect of judgment, which elevates fear, as explained. As is written (Psalms 147:19), “His statutes and His judgments to Israel.” +The Holy Temple is one possession — This corresponds to the mysteries of the Torah, which are merited through prayer, the aspect of Avraham. +And this is: “This mountain, which His right hand has acquired” (Psalms 78:54). “Right” corresponds to prayer, the aspect of Avraham. And [the hidden Torah] is called “mountain” due to its deep concepts. It is also called Holy Temple, the aspect of holiness/first, [as in] (Leviticus 22:10), “No non-priest may eat that which is holy”—the only ones that may eat of it are His holy ones and those whom He called [to partake]. And the Holy Temple corresponds to the mysteries of the Torah. + +Section 7 + +7. And this is the explanation of [the opening verse]: “You will be to Me a kingdom of prie st s and a holy nation. {These are the devarim (words) that you should daber (speak) to the Children of Israel.}” +kingdom — This corresponds to the revealed Torah, because with it “kings rule” (Proverbs 8:15). Kingship is the aspect of revealed, for a king without a nation is no king. And everyone has need of a king, because “everyone requires the grain merchant.” +priests — This is synonymous with prayer, the aspect of Avraham. As our Sages taught: The Holy One said to Avraham (Psalms 110:4), “You are a priest forever” (Nedarim 32b). +and a holy nation — This is the aspect of the Holy Temple—the hidden Torah which is called holy. And how can we merit achieving these aspects? by elevating and binding the aspect of fear to knowledge through the aspect of judgment, as above. And this is: +These are the devarim (words) which you should daber (speak) — This corresponds to fear which is called “word.” This is because the essence of speech is there [in fear], as our Sages taught: When a person has fear of Heaven, his words are listened to (Berakhot 6b). Moshe is the aspect of daat. This is, which you should daber — specifically [“daber”]! And this is: “If they should have davar (a word) between them, they come to me” (Exodus 18:16) —because Israel, who is the aspect of judgment, elevates and binds fear to Moshe, to the aspect of daat. And this is: +to the Children of Israel — Specifically! for they are the aspect of judgment, as in, “His statutes and His judgments to Israel.” +Thus, by binding fear to the aspect of daat through judgment, we merit revealed Torah. Through the revealed Torah we merit prayer. And through prayer, we merit the mysteries of the Torah. +DaVaR — This corresponds to fear, as is written (Malakhi 3:16), “Then those who fear God niDBRu (spoke).” + +Section 8 + +8. This lesson applies to the verse: “My eyes are upon the faithful of the earth, [that they should dwell with Me. He that goes in the way of perfection, he will serve me”] (Psalms 101:6). +My eyes — This is the aspect of daat, as in (Genesis 3:7), “And the eyes of both of them were opened.” Also, daat is ten [times] the Holy Name { YHVH }, which is numerically equivalent to twice ayin (eye), as is known (see Etz Chaim, Shaar 25:2). +the faithful — This is the aspect of Aharon, as is brought in Midrash Shocher Tov (#101). And Aharon corresponds to judgment, as in (Exodus 28:30), “Aharon bore the judgment of the Children of Israel.” +the earth — This corresponds to fear, as above. +should dwell with Me — This alludes to Sinai, humility; “I dwell with the humble” (Isaiah 57:15), as above. +He that goes in the way of perfection — This is the aspect of prayer, the aspect of Avraham, as is written (Genesis 17:1), “Go before Me and be perfect.” +he will serve me — This alludes to the mysteries of the Torah, corresponding to “he,” an aspect of the World to Come (Zohar I, 154b). + +Torah 16 + + + +Section 1 + +Rabbi Yochanan related: One time, we were travelling by ship and we saw this fish which had raised its head out of the water. His eyesresembled two moons and he nafitz (spouted out) water from his two nostrils like the two rivers of Sura. +We saw this fish — This is the tzaddik who is called a fish, as is known (cf. MeOrey Or, dag). +which had raised its head out of the water. His eyes resembled two moons and he spouted out water from his two no st rils like the two rivers of Sura — For it is impossible for the tzaddik to always ponder upper wisdoms. There are times when he has to move outside [of these wisdoms] and occupy himself with mundane matters. As our Sages taught: There are times when setting aside Torah preserves it (Menachot 99b). +when it raised its head out of the water — That is, when he removed himself from the upper wisdoms. Then: +His eyes resembled two moons — Opening the eyes is an expression which indicates wisdom, as in (Genesis 3:7), “And the eyes of the both of them were opened.” When he is occupied with wisdom, then his eyes correspond to the sun, but when he removes himself from upper wisdom, it is comparable to the sun having set. And when the sun sets, his eyes take on an appearance corresponding to the moon. This is because the moon only shines when the sun goes down. +This corresponds to (Shabbat Nishmat Prayer), “And our eyes shine like the sun and the moon.” Sometimes they shine like the sun—when we are bound to <the upper> wisdom; and sometimes they shine like the moon—when we remove ourselves from pondering wisdom. +he naFiTZ (spouted out) water from his two no st rils — This alludes to the two Messiahs, whom the gentiles will seek out and be drawn to. As is written (Isaiah 2:2), “All the nations shall flow unto him.” And this is: +the two rivers of Sura — SuRa alludes to the gentiles, on account of [their] idolatry, as in (Exodus 32:8), “SaRu (They strayed) quickly from the path.” [The gentiles] are embodied in two nations: Esav and Yishmael. And through these two Messiahs—who are the two nostrils, corresponding to “The breath of our noses, the Mashiach of God” (Lamentations 4:20) —[the gentiles] will be redeemed, and they will be drawn to them to learn the word of God. +And the two nations, Esav and Yishmael, are the two clouds which cover the eyes so that they cannot always shine like the sun. Because of this, the tzaddik has to set aside his <resolute> cleaving [to wisdom], so that the nations of Esav and Yishmael do not overpower his eyes and nullify his wisdom entirely, God forbid. +But, through the two Messiahs “whose wellsprings yaFuTZ (will spread forth)” (cf. Proverbs 5:16), they will all be transformed to a “pure tongue” (cf. Tzefaniah 3:9). Then, “The light of the moon will be as the light of the sun” (Isaiah 30:26), and [the tzaddik] will no longer have to set aside his cleaving [to upper wisdom.] + +Torah 17 + + + +Section 1 + +Vayehi Heim M’rikim Sakeihem (And it happened as they began emptying their sacks), that behold, each one’s bundle of money was found in his sack. And when they and their father saw their bundles of money, they became frightened. Their father Yaakov said to them, “You’re making me lose my children. Yosef is gone. And Shimon is gone. And now you want to take Binyamin? All these things are happening to me!” (Genesis 42:35-36) +It is impossible to receive fear and love except through the tzaddikim of the generation. This is because the tzaddik of the generation is the one who reveals the fear and the love. +For the tzaddik always seeks and searches [for ways] to reveal the will of the Holy One. For the Holy One’s will is in everything. It is in the creation at large, namely, that the Holy One willed to create the world generally; and it is in the particulars of creation. In each and every particular thing there is the Holy One’s will—namely, that the Holy One willed this specific thing to be as it is, with its specific form, strength and nature; whereas something else has a different form, a different strength and a different nature and demeanor. +Now, the tzaddik always seeks and searches for this will, to comprehend and understand the Holy One’s will in each thing, such as: Why was it the Holy One’s will that the lion [be created] with the specific strength and power, the specific form, and the specific nature and demeanor that the lion has; whereas conversely, a small gnat is very weak and has a different nature, form and demeanor. +This is likewise the case for the details of a particular thing, such as in the lion itself. Why is one of the lion’s limbs shaped as it is, having its specific strength and nature, while another limb has a different shape with a different strength, nature and demeanor. The same applies to all created things in the world: mineral, vegetable, animal and human. The differences between any one of these and the next are endless. Likewise, within each one itself, the dissimilarities in the details, between one limb and the next, are numerous. This is likewise so for the grasses, the trees and the other particulars of creation. There are very many dissimilarities in all their forms, strengths and demeanors. +This all came about because of the will of the Creator, may His name be blessed, in that He wanted one thing to be as it is and another thing to be as it is. And the tzaddik always searches after this will. He comprehends and finds it through the pride that he finds in the Jewish people—collectively, as individuals, and in every detail of their lives. +This is because the whole world was created only for the sake of the Jewish people. As our Sages said (Vayikra Rabbah 36:4): “‘Bereishit (In the beginning)’—for the sake of Israel who is called reishit (first).” This is because “Israel was first in [God’s] thought” (Bereishit Rabbah 1:4). In other words, the Holy One anticipated the pride and joy that He would have from the Jewish people. As is written (Isaiah 49:3), “Israel, I take pride in you”—and it is for the sake of this [pride and joy] that He created the entire world. +Thus, absolutely the entire world was created only for the sake of the pride which [God] would take in the Jewish people. And this was [the intention in] all of creation, namely, that the general creation was for the sake of the collective pride that He would take in <the entirety of> the Jewish people. +So too, the particulars of creation; they were [created] for the particular pride [He takes] in Israel. This is because each individual Jew possesses an innate worthiness for which the Holy One takes pride in him in particular. And even the least worthy Jew, even Jewish sinners, as long as he is called “Jew”—being called a Jewish sinner—he possesses an innate worthiness for which the Holy One takes pride in him in particular. +This is likewise the case for the details of a particular thing. For in each and every limb and in each and every movement of a Jew, there is a different [quality in which the Holy One takes] pride. Thus, there are times when some base Jew [does no more than] shake his sidelock, and the Holy One takes great pride even from this. +And the tzaddik, because he constantly seeks and searches, and finds the worthiness that exists in the Jewish people—collectively, as individuals, and in every detail of their lives; in every limb and movement of each individual Jew—as a result he understands and comprehends the entire will that the Holy One had in all of creation—in general, in particular and in the details of the particular. This is because the entire will of all of creation was all for the sake of the pride [He takes] in Israel, as explained. And each and every thing was created with His will: with this specific strength, and this specific nature and demeanor, commensurate with the pride [He takes] <in Israel>. +Thus, when he knows and finds the pride that [the Holy One takes] in the Jewish people—collectively, as individuals, and in every detail of their lives—he knows the entire will that is in the general creation, in the particulars of creation, and in the details of the particulars. +{This is because the pride which the Holy One takes in Israel is the root of creation. In other words, the collective worthiness in Israel in general—that the Holy One takes pride in the entirety of the Jewish people—this is the root of all creation in general. The same applies to the particular worthiness—that the Holy One takes pride in each individual Jew uniquely. It is the root of that particular thing of the creation which was created for the sake of that pride. And it is likewise so for the details of the particulars. The pride that the Holy One takes in every detail from every limb and movement of each individual Jew is the root of the details of the particulars of creation. In other words, [it is the root] of each and every limb in the details of the particular of each and every creation. +The rule is: The primary intent of creation was for the pride that He would take in Israel. And this pride is the root and the vitality of the entire creation—in general, in particular and in the details of the particular. For the Holy One’s entire will in creating the world—in general, in particular and in the details of the particular—was commensurate to the pride that He takes in the Jewish people—collectively, as individuals, and in every detail of their lives. This is because the creation in general was created with the specific form, order and demeanor which the creation in general possesses, commensurate with the collective pride that He takes in Israel collectively. So, too, every particular thing was created with a specific form and nature commensurate with the unique pride that He takes in each individual Jew in particular. And this is likewise so for every detail of their lives, as mentioned above. +Therefore, by finding the pride which the Holy One constantly takes in the Jewish people—collectively, as individuals, and in every detail of their lives—the tzaddik thus knows the reason for the entire will which the Holy One had in all of creation—in general, in particular and in the details of the particular. This is because the entire will of the creation—in general etc.—was according to the pride that He would take in the Jewish people—collectively, etc.—as above. +Understand this well, for these words are very profound. From them you can understand the Creator’s greatness, and the greatness of Israel, as well as the greatness of true tzaddikim—how they view the world, knowing of each blade of grass and every created being in the world, the very specific reason for its form, strength and demeanor. I have therefore taken the time to go back over the material, due to its great subtlety and depth.} +And because the tzaddik reveals the pride which the Holy One takes in His nation, Israel, through which the will of the creation is revealed, as a result fear and love are revealed. +This is because the revelation of the pride causes a revelation of the fear. <Thus we find,> through the revelation of the pride which the Jewish people take in Him, <their fear descends upon all the gentiles>. This is because the hitPaARut (pride) of Israel is synonymous with tefilin, which are called Pe’ER (Berakhot 11a). Through <the tefilin which the Jews adorn> there is a revelation <and a fear of them descends upon the gentiles>. As our Sages said: How do we know that the tefilin give might to the Jewish people? For it says (Deuteronomy 28:10), “Then all the nations of the world will realize that God’s name is upon you, and they will fear you.” <And Rabbi Elazar said that this refers to the head tefilin .> Therefore, through the revelation of the pride which the Jewish people take in the Holy One, <their fear descends upon all the gentiles>. +This is likewise the case with the revelation of the Holy One’s pride—the pride which He takes in Israel; this being the tefilin of the Holy One, as our Sages teach (Berakhot 6a) {“How do we know that the Holy One wears tefilin?” And it is explained there that the tefilin of the Holy One have written in them the pride which He is takes in His people, the Jews; as we find, “The tefilin of the Master of the world have written in them, ‘Who is like Your people, the Jews’ (1 Chronicles 17:21) ; ‘for which nation is so great…’” (Deuteronomy 4:7) }. By virtue of this pride, the fear of the Holy One—namely, to be in awe of Him—is revealed. And because of this, the fear is revealed even upon the celestial beings. +For the truth is that in the king’s presence, everyone certainly is frightened and in awe. Even so, on the birthday of the king, the coronation, when the king wears his garments of splendor, then the fear is revealed all the more. Thus, although prior to this everyone knew of the king, yet, the one who sees it is far more impressed in his soul, as is known. +{The explanation is as follows: Anything which one sees with the eyes makes more of an impression on his soul than his merely knowing it intellectually, without actually viewing it, as is explained in the writings. For example: When a person is told about the king’s greatness, even though he knows these things clearly, his soul is not moved to fear the king as much as when, with his own eyes, he sees the king’s greatness—when the king is adorned in his garments of splendor, directing his army etc. At such time, fear descends upon him all the more, because seeing makes a greater impression on the soul.} +Thus, when the tzaddik reveals the pride which He takes in Israel, this corresponds to the king’s birthday, the royal coronation. That is, the aspect of kingdom is born <by virtue of the revelation of the pride which the tzaddik reveals>. This is because in the main, kingdom is only through the Jewish people who accept His kingship. For there is no king without [the acknowledgment of] a people. +And so, on the birthday of kingship, the royal coronation—namely, when there is a revelation of the pride [He takes] in Israel—then the soul of the one who sees it is moved, and His fear is revealed and descends upon everyone, even the “shinaney ShaChAK” (the celestial beings). This corresponds to (Psalms 68:35), “Upon Israel is His majesty”—when his majesty and splendor are revealed upon the Jewish people, then “His might is in the Sh’ChAKim (celestial heights).” “Might” corresponds to fear, as mentioned above: “How do we know that the tefilin give might to the Jewish people?”—namely, how do we know that His fear has been revealed even upon the celestial beings? Because the soul of the one who sees it is moved. +And, through the revelation of the pride/the revelation of fear, there is a revelation of will, which is synonymous with love. For this is the manner of the king on the day of his coronation—he wears garments of splendor. Then great fear descends upon all of them, and they all are frightened and terrified in His presence. Afterwards, the king reveals his will to each individual and distributes gifts to each and every one in line with [that person’s] status and in keeping with the king’s will and the love which he has for each one. This is the quality of love. +<Just as by revealing the pride which the Holy One takes> in Israel the tzaddikim also reveal the will which the Holy One has in each and every thing, <so> too, on the day of the coronation, which is a time of revelation of pride, there is a revelation of His will. This is because afterwards He reveals his will to each individual, rewards them and elevates their stature, each and every one according to His will. +This is the revelation of love. At first, when there was a revelation of pride, His awe and fear descended upon everyone. But later on, when they see the will of the King and His closeness to each one of them, they draw closer to Him <and serve Him with love and great desire, without idleness>. +{To explain: Just as the pride which the Holy One takes in Israel brought about the will of all of creation, so too, the fear which comes through a revelation of this pride afterwards brings about a revelation of the will; so that later the King desires each and every one and draws him closer with His will. This is the concept of love. From this we can conclude that fear and love are drawn by the tzaddik who reveals the pride through which he finds the entire will which the Holy One had in all of creation. This is how fear and love come about.} +This is (Psalm 89:18), “You are the splendor of their might; and with Your will, our stature will be elevated.” The “tiPhERet (splendor) of their might” is synonymous with fear which is revealed through a revelation of the hitPaARut, as above. This is because might corresponds to fear. And after this, “with Your will, our stature will be elevated.” For He reveals His will and elevates the stature of each and every one, through which there is a revelation of the love. Thus we see that the tzaddik reveals the fear and the love. + +Section 2 + +2 . But [there are times] when a person’s fear and love are obscured, corresponding to (Isaiah 50:3), “I will clothe the heavens with blackness, and a sackcloth I will make their garment.” “ShAMaYiM (heavens)” corresponds to AiSh and MaYiM, namely, fear and love. They are clothed in blackness and are obscured and covered <as> in a sackcloth. In other words, <the light of> the fear and the love have become obscured from him. This is because the light of the tzaddik has become obscured from him, and it is from him [the tzaddik] that we receive fear and love, as explained. +For there are times when the tzaddik’s light is obscured from a person and he does not merit understanding or seeing his [the tzaddik’s] great light. And even if he is by the tzaddik, he cannot taste, understand or see the tzaddik’s great light, <through which> he can achieve the ultimate good. We find this in the case of Efron (Genesis 23:11-15). The site of the Makhpelah Cave is the gate of Gan Eden through which all souls ascend, and its light is very great. Even so, for him [Efron] it was a place of blackness and obscurity. This is why he very happily sold it to Avraham, as is taught (Zohar I, 128a). +This is likewise the case when the light of the tzaddik is obscured [from a person]. This [light] radiates in all the worlds, especially in this world. Even so, for him it does not shine at all. Quite the reverse, for him it is dark. This [comes] as a result of shameful deeds and foolishness. Through evil actions the intellect is obscured with foolishness, namely, faulty ideas and extraneous knowledge. As is written (Jeremiah 4:22), “They are wise to do evil, but they don’t know how to do good.” Because of their evil actions they are incapable of using their intellect “to do good,” but only evil. And, as a result of their [obscuring] the intellect with foolishness, they cannot see or understand the light of the tzaddik. + +Section 3 + +3. Now the rectification for this, in order to subdue and eliminate foolishness, is through the concept of the altar. This is because the main subsistence of foolishness—namely, the evil forces—comes only from the altar, the concept of eating. For “a person’s table is <in place of> the altar” (Berakhot 55a), and they draw subsistence mainly from there. Therefore, even after a devout person eats, he must experience some confusion of the mind later on. This is because foolishness draws subsistence from there. Nevertheless, a person must not give vitality to the forces of evil, other than the bare minimum necessary and no more. +Thus, when the altar is in a rectified state/eating is performed properly, then the evil forces/foolishness are subdued. For he gives only the indispensable, bare minimum of power and vitality, which it is necessary to give them, as is known. Yet he does not give them any more power and vitality than is needed for their existence. +And so, by eating properly, foolishness is subdued and the intellect is elevated. As we find in the Talmud (Bava Kama 71b) concerning the difficult question which Rava asked of Rav Nachman: “In the morning he answered him, ‘… and the reason I didn’t answer you last night was because I hadn’t eaten ox meat.’” From this we can conclude that because he had not eaten, his mind was not clear. This is because through eating [properly], foolishness is subdued and the intellect is expanded. +But when one eats like a glutton and a drunkard, this being synonymous with a blemishing of the altar, then the evil forces/foolishness draw excessive subsistence so that foolishness overpowers the intellect; whereas by eating properly they are subdued, as above. +This corresponds to (Zevachim 53b): The altar was in the portion of the ToReiF (predator). This is synonymous with (Psalms 111:5), “He provided TeReF (sustenance) for those who fear Him”—eating properly. Through this [manner of eating] they—the evil forces and foolishness—are subdued and are TaRaF (torn to pieces). But, a blemish in the altar/in eating enforces foolishness, and ToReiF becomes TeiRuF (confusion) of the mind which prevails <over the intellect>. + +Section 4 + +4. Now, the blemish of the altar is perfected through converts. This is because the only power which all <foreign worship> has, comes from the blemish of the altar. As is written (Malakhi 1:11), “In every place [incense] is burnt and [sacrifice] is offered in My name.” Thus, even though they <worship, nevertheless, they receive> all their power from a blemishing of the parts of the altar. This is why the Holy One said: “burnt and offered in My name.” For <all> their power is from the holy spark of the altar of holiness which fell to there. +Thus, through the converts, because each one of them rejects his own religion and follows the religion of the Jewish people, idolatry, which results from the parts of the altar being blemished, is subordinated. Then, the <holy> sparks of the altar’s parts return to their place and the altar is perfected. +This corresponds to (Numbers 23:24), “He [the Jewish nation] does not lie down until he eats his teref (prey) and drinks the blood of his kill.” The Targum [Onkelos] translates this as: “… and he inherits the possessions of the nations.” “Eats his TeReF” is synonymous with perfection of the altar, as alluded to in: The altar was in the portion of a ToReiF, as above. And this is achieved by virtue of, “He inherits the possessions of the nations”—namely, through converts. As our Sages teach (Bava Batra 42a) concerning the estate of a convert: The first one [to take possession] of a [deceased] convert’s belongings has acquired them. + +Section 5 + +5. Yet, how is it possible to win converts, when they are so very distant from the holiness of Israel? And what is it that prompts them to even think of converting? But know! this comes about through the aspect of (Proverbs 19:4), “Wealth adds many friends”—in other words, through the charity which one gives to a Torah scholar, who encompasses a number of Jewish souls. +For in truth, how is it possible for <the gentiles to convert> when they are so distant from the <holiness of> Israel? And how is it possible to talk to them so that they listen and come <to convert>? But just as when someone is very far away from his friend and cannot talk to him so that he can hear, he has to write him a letter, it is likewise necessary to send them [the gentiles] an aspect of writing until they can hear, even though they are distant. +This is because the faculty of hearing primarily entails the letters of speech being engraved in the air and the air is then conducted until it comes to the ear of the listener. Thus, if the air is tranquil, pure and clear, then when someone who is capable of speaking does so, his words are heard <by someone listening> far away, as is readily observable. +But when there is a storm-wind, then his friend cannot hear. This is because the wind confuses and separates the parts of the air. They become so spread out that his friend finds it impossible to hear even the sound, and certainly not the words themselves. +Now, by giving charity he acquires souls, because he buys friends and loved ones for himself, <corresponding to, “Wealth adds many friends”>. This is what Munbaz said (Bava Batra 11a), “My ancestors stored money, but I stored souls.” The more people one gives charity to, the more <souls> he acquires. +And, by virtue of this love which he acquires through <giving> charity, the air is purified. Thus, the more people he gives charity to and the more people’s love he acquires, the more widespread the tranquil, pure air becomes. This is because love is the binding of spirit to spirit, the spirit of the one who loves with the one who is loved. This is the concept of tranquil air—each one’s spirit is at peace with the other’s. There is no bad wind—hatred—to separate them. +For hatred is synonymous with an evil spirit, as is written (Judges 9:23), “And God placed an evil spirit between Avimelekh and the inhabitants of Shekhem.” Rashi explains [evil spirit]: hatred. Thus, we can conclude that hatred corresponds to a bad wind, a confusion of the air, because of which that which is spoken cannot be heard. +On the other hand, love and friendship are synonymous with the tranquil and pure which allows the words to be heard far away. And this is achieved through charity, as in, “Wealth adds many friends.” By giving charity, he acquires friends and loved ones. As a result the concept of tranquil and pure air comes into being. +And the more one gives charity to more people, the greater this concept of tranquil and pure air becomes. By giving charity to one person, we find that he has acquired one friend. Their spirits are then bound, and a small area of tranquil and pure air is made. But by giving charity to <more> people, a larger area of tranquil and pure air comes into existence. Accordingly, the more he gives to greater amounts of people and acquires additional friends and loved ones—as “wealth adds many friends”—the greater and greater the area of tranquil and pure air grows and increases. +Therefore, the main thing is to give charity to genuine tzaddikim and deserving paupers who [themselves] encompass a number of Jewish souls. By doing so, he causes the area of tranquil and pure air to expand greatly, as explained above. Just with that charity which he gives to them, he acquires very many friends. This is because they encompass many souls, and through this the area of tranquil and pure air increases all the more, as explained. +Now, when the air is tranquil and pure, and one who is capable of speaking Jewish speech—holy speech—talks, then these words are inscribed and engraved in the air, as in (Psalms 45:2), “My tongue is like the pen of a skillful scribe.” And then his <holy> words go out and are heard from afar, as in (Esther 9:4), “His fame went out to all the provinces”—when the air is tranquil and pure it is possible to hear far away. +Then, these words are written in the books of the nations, “every province according to its writing” (ibid. 8:9). And so, the gentiles find things in their books which are contradictory to their religion. Thus we find that [of late] a number of converts converted because of this—because they found in their books contradictions to their beliefs. +How does it happen that they now find something which goes against their religion? This comes about because of the words of the tzaddik which are engraved and inscribed in the air, as in, “My tongue is like the pen of a skillful scribe.” And the air was pure and tranquil by means of “wealth [which] adds many friends,” so that the words went out—“His fame went out to all the provinces”—becoming engraved and inscribed there in their books. As a result of this concept, they found in their books contradictions to their religion. +This caused them to convert. As is told of a number of converts who converted because of this, because they found in their books things which were contradictory to their beliefs. All this stems from the concepts spoken of above. +And this corresponds to (Esther 6:2), “Now it was found written that Mordekhai had told.” Mordekhai is synonymous with the denial of idolatry. <For he is called> (ibid. 2:5), “a Jewish man,” <and> our Sages teach (Megillah 13a): “Anyone who rejects idolatry is called a Jew.” In other words, the words that Mordekhai told, which were words denying idolatry, were inscribed in the air until they come to be found written in their books, as above. +And this is: “Now it was found written what Mordekhai had told.” The words which “Mordekhai had told,” these being the words of faith of the true tzaddik, were found written in their books. For the words of the tzaddik went far, until they were inscribed and engraved there in their books. By virtue of this, contradictions to their faith are to be found in their books. Instead, their books contain the holy words which “Mordekhai”—he being the concept of the tzaddik—“had told.” Thus: “It was found written that Mordekhai had told,” as above. And then, when these <gentiles> come and find there contradictions to their religion, this produces converts. As is written (Esther 8:17), “And many of the nations of the land became Jews.” + +Section 6 + +6. Yet, how is it that specifically these <gentiles> find contradictions to their religion in their books and <convert>, whereas the others do not find anything and remain with their <heretical beliefs>? But know! this is because of the concept of good which is suppressed under their control—namely, the parts of the Jewish souls which they hold captive. Because, without exception, anything good is the concept of the Jewish souls. +In other words, this is when the <nations> take power and prevent the Jewish people from performing the mitzvot—as was the case when they issued decrees against [the Jews] circumcising their sons and that they should profane the Shabbat (Rosh HaShanah 19a; Me’ilah 17a; cf. Bava Batra 60b). Thus, the good which Israel was supposed to perform was suppressed under their control. This is also the case even when they inadvertently prevent the Jews from serving God, by exacting from them duties and land taxes, as well as denying them benefits. Through all of this, the good/the Jewish souls are subject to their authority. +Initially, this good which they hold captive remembers that it comes from a very holy and exalted place. But afterwards, they overpower and dominate the good under their control to the point where it becomes trapped and bound to them. Eventually, the good itself forgets its exaltedness. +However, because the words of a Jew go out and are inscribed in their books, as explained, this good which is suppressed there then finds them in their books. That is, the good finds contradictions to their religion there and thereby is reminded of its exaltedness. [It remembers] that it came from a very exalted place, that it is a part of the Jewish souls for whom all the worlds were created, [as in (1 Chronicles 4:23),] “These are the architects, those who dwell in the fields <and hedges>, [who were] together with the King in His work”—<for> the Holy One consulted with the souls of the Jewish people to create the world (Bereishit Rabbah 8:6). +Then this good starts to grieve and pine over its having come from such a <holy> level and is now suppressed under <the control of the impure and evil forces> and could, God forbid, come to be eradicated and lost. It desires to drag [itself] and return to its place. Yet, because the good has already become very bound and caught by them with numerous bonds, therefore, when the good begins to return, its drags and uproots along with it some of their evil. This is the concept of converts who come to convert. They correspond to the evil which is uprooted from them together with the good, by virtue of the good returning to its level. Because it is impossible for the good to return by itself, due to the tremendous connection with which it was bound and fastened there. Of necessity, some of the evil had to be uprooted with it, and this is the concept of converts. +{“One will inscribe with his hand to God and label himself by the name of Israel” (Isaiah 44:5).} This corresponds to, “One will inscribe with his hand to God.” Rashi explains that this refers to the baaley teshuvah —the concept of good which returns and reverts to its level. This is achieved through the concept of writing, as above, corresponding to, “Now it was found written what Mordekhai had told.” “And label himself by the name of Israel” refers to the converts. For by virtue of the good returning and reverting, converts are made, as explained. +And this is (Ezekiel 13:9), “With the writing of Israel they will not be written, and to the land of Israel they will not come.” In other words, when there isn’t the concept of Jewish writing, through which converts are made, then as a result, “to the ADMat (land of) Israel they will not come.” In other words, they do not merit to the perfection of the altar, which is called (Exodus 20:21), “an ADaMah (earthen) altar” and whose perfection comes about through converts, as explained. +And this is (1 Chronicles 28:19), “All this is put in writing by the hand of God, so that I am instructed.” For the perfection of the intellect is through writing, as explained. Because of the writing—corresponding to, “Now it was found written what Mordekhai had told”—converts are made. And because of the converts, the altar is perfected. And when the altar is perfected, the intellect is perfected, as explained. From this we can conclude that through the concept of writing, the SeKheL (the intellect) is perfected. Thus: “All this is put in writing by the hand of God, so that I am hiSKiL (instructed).” {“To perfect the world through the kingship of Shadai (God). Then all humanity will call upon Your name. To turn all the wicked of the earth towards You. All the inhabitants of the world will recognize and know…” (Daily Liturgy).} +And this is, “To perfect the world through the kingship of Shadai (God). Then all humanity will call upon Your name.” This is the concept of repentance, which returns everything to its place, as above. For “Shadai” is synonymous with repentance, that one has returned in repentance for the blemish of idolatry. This is because ShaDaI indicates “she’yeSh DaI (that there is enough) of My Godliness for every creation” (Rashi, Genesis 17:1), and there is no need for any other worship. +“To turn all the wicked of the earth towards You”—this is the concept of converts. “All the inhabitants of the world will recognize and know”—this is the concept of perfected knowledge which is achieved through this, as mentioned above. +And this is (Job 22:25), “Shadai shall be your treasure, and silver to’afot (will fly) into your hand.” By virtue of the concept of “silver to’AFot,” which corresponds to “Wealth adds many friends,” the air is m’OFef (it flies)—it becomes pure. This produces the concept of Shadai —namely repentance and converts—because Shadai is synonymous with repentance, as explained above. + +Section 7 + +7. And know! there are times when the evil sees that the good pining, drawing itself and desiring to return to its place. Then they overpower the good even more and bring it into an even greater concealment—into the inner recesses of their thought. In other words, they start to think thoughts about this good, and by doing so they bring the good into an even greater concealment and obscurity in the inner recesses of their thought. +As a result, the good then emerges through the offspring which they <these gentiles> bear. <This is because> the good is hidden and concealed in the inner recesses of their thought and mind, from where offspring issue. Therefore, the good emerges in the seed [that produces] their offspring, and the evil of the offspring is then incapable of overpowering the good which they have within them. And so the good emerges through the offspring, resulting in converts. <This is what our sages said (Gittin 57b), “The grandchildren of Sancheriv (Sennacherib) studied Torah.” The Talmud also mentions other wicked people, [pointing out] that specifically their offspring became converts, as explained.> +And this corresponds to (Psalms 87:6), “God will count, when He inscribes the nations; ‘This one was born there, Selah.’” “Inscribes” is synonymous with the good which emerges through the concept of writing, as above. And this is: “This one was born there, Selah.” The good has become encompassed in the offspring and emerges through them. Thus Rashi explains: This one was born there—“these are the Jews who have become assimilated among the gentiles”; namely, the concept of the good/the parts of the Jewish souls, which they hold captive. +And this is synonymous with, “He [the Jewish nation] does not lie down until he eats his teref (prey).” This is the perfection of the altar, as explained earlier. “… and drinks the blood of his kill”—which the Targum [Onkelos] translates as: “and the possessions of the nations he inherits”—refers to converts, as above. The “NiKhSay (possessions) of the nations” alludes to the good which is NitKaSah (covered over) by the <nations>. They brought it into concealment and obscurity in the inner recesses of their thought. [The good] then emerges through the seed of their offspring, resulting in converts, and through this the altar is perfected. + +Section 8 + +8. This is the explanation: +Rav Safra related: One time, we were traveling by ship and we saw this fish which had raised its head out of the water. It had horns upon which were engraved: “I am the lighte st creature in the sea. I was three hundred parasangs [long], and I went to the mouth of the Leviathan.” Rav Ashi said: This was the sea goat, which st irs things up and has horns (Bava Batra 74a). +We saw this fish which had raised its head out of the water… — “Fish” alludes to the concept of the good/the parts of the Jewish souls together with the converts, as explained. For fish merely have to be gathered in to become kosher for eating (cf. Chullin 27b). This relates to the parts of the <Jewish> souls, as alluded to in (Job 34:14), “Unto Him are gathered his spirit and soul.” It also relates to converts, as in (Psalms 47:10), “The nobles of the nations gathered.” This is also the reason why the Sages are called “the masters of gatherings (anthologies)” (Ecclesia st es 12:11). They are the ones who gather up the good together with the converts. And this good together with the converts raised its head out of the water — In other words, it removes the intellect from being drowned in stormy waters, from the foolishness which inundates the mind, as explained. +It had karney (horns) upon which were engraved: I am the lighte st creature in the yam (sea). I was shin (three hundred) parasangs [long], and I went to the mouth of the Leviathan — “KaRNey” is the concept of charity, which corresponds to, “Wealth adds friends.” It is the KeReN (the capital) which remains for the World to Come. As in the words of Munbaz, “My ancestors stored below, but I stored above.” +upon which were engraved — In other words, by giving charity, an engraving/writing is produced. This is synonymous with, “His fame went out to all the provinces”—to the good which is held captive among the <nations>; arousing it to repentance, to return to its source. <Then> the good remembers itself <and says>: +I am the lightest creature in the yam — That is, I am more exalted than all the <Four> Worlds. +YaM — <This is mem yod .> The mem alludes to the Four Worlds, <for there are ten Divine Emanations in each world>. The yod is synonymous with the wisdom that disseminates all throughout the <four> worlds, as is written (Psalms 104:24), “You made them all with wisdom.” And this is: +the lightest creature in the yam — Just as a thing which is light floats to the top, so too the soul/the good is on top of all the worlds. +I was shin parasangs long — That is, the soul remembers that it was once in the category of, “Israel was first in [God’s] thought,” and the Holy One consulted with her [the soul] in creating the world. This corresponds to, “These are the architects, those who dwell in the fields <and hedges>, [who were] together with the King in His work”—He consulted with the souls of Israel at the time of the world’s creation. In other words, she recalls that she was on such a high level, but now she is going to be eradicated and lost, God forbid. +shin — This is the concept of thought which can be divided into three main categories: the conceptual, the emotional, the practical. +parasangs — This alludes to the foot—namely, advice. As is written (Exodus 11:8), “And all the people who are at your feet,” [which Rashi explains as:] “who follow your advice.” In other words, the soul remembers that she was first in thought and [the Holy One] consulted and took advice from her when creating His world. And now: +I went to the mouth of the Leviathan — Namely, to eradication and loss, God forbid. And because of this, she takes pity on herself and is aroused to return to her source. And this results in baaley teshuvah and converts, as explained. +Rav Ashi said: This was the sea eeza (goat), which st irs things up and has karney (horns). +EeZa — This alludes to EoZ, namely fear, corresponding to “You are the splendor EuZamo (of their might),” as explained above. +which st irs things up — This alludes to the tzaddik. He is forever searching after the pride which [He takes] in each individual Jew, as above. +and has KaRNeY — This corresponds to, “And with Your will, KaRNeYnu (our stature)”—namely, the love that is revealed by the tzaddik—“will be elevated.” This is because, by virtue of all the above concepts, the light of the tzaddik is revealed. And as a result, we merit to fear and love, as explained. + +Section 9 + +9 . And this is [the explanation of the opening verse]: {“Vayehi heim m’rikim sakeihem (And it happened as they began emptying their sacks), that behold, each one’s bundle of money was found in his sack. And when they and their father saw the bundles of money, they became frightened. Their father Yaakov said to them, ‘You’re making me shakal (lose my children). Yosef is gone. And Shimon is gone. And now you want to take Binyamin?’”} +And it happened as they began emptying their sacks — This corresponds to, “… clothe the heavens in blackness and a sackcloth I will make their garment.” “Shamayim (heavens)” is fear and love, as explained above. And when they empty the sack and the darkness from the fear and the love…. +that behold, each one’s bundle of money was found in his sack — “One’s bundle of money” alludes to the tzaddik, corresponding to (Proverbs 7:20), “He has taken the bundle of money with him”—this refers to the tzaddikim, as Rashi explains there. +in his sack — In other words, the light of the tzaddik became obscured and enclothed and concealed in blackness and sackcloth—the sack and the darkness covering the fear and the love were felt. This was because the sack and the darkness obfuscated the tzaddik’s light from them. +And when they and their father saw their bundles of money, they became frightened — That is, they saw and recognized that their bundles of money are dependent upon the matter and form, which are called they and their father. +they — This refers to matter, for they are the instruments of action. +and their father — He is the intellect, which is called father, corresponding to, “Father (av) indicates wisdom” (Megillah 13a) —<as Onkelos translates “yaakveini (he went behind my back)” as “he outsmarted me”>. In other words, as explained, the revelation of the tzaddik’s light—meriting to recognize him and understand, taste and see his great light—is dependent upon the perfection of actions and purification of the intellect. +Their father Yaakov said to them — This is the reproof of the intellect which rebukes the matter/the instruments of action. He attributes the guilt to the instruments of action. And this is, <the intellect says to them>: +You ’re making me ShaKaL, lose my children — Through unseemly deeds they bring about an eradication and loss of the SeKheL (the intellect). +YOSeF is gone — This corresponds to, “Wealth YOSiF (adds) many friends.” +ShiMOn is gone — This corresponds to, “ShaM’O (his fame) went out to all the provinces”; which comes about through “wealth adds,” as explained. +And now you want to take Binyamin? — This corresponds to: The altar was in the portion of a toreif (predator)—this being Binyamin. The principal perfection of the intellect is dependent upon <him>, as explained above. In other words, [its perfection results from] the intellect offering rebuke. It states that the main shortcoming, the mind’s being unsettled, is entirely due to the instruments of action. +This [missing factor] is charity, which is itself dependent upon action, as alluded to in (Isaiah 32:17), “And the action of charity,” through which the intellect is perfected. For when one gives charity, this produces converts, as above. As a result, the altar—synonymous with a man’s table—is perfected. In other words, we merit eating with holiness, and then the intellect is perfected. And then, we merit seeing the light of the tzaddik, through which we receive fear and love from him, as explained. + +Torah 18 + + + +Section 1 + +Rabbi Yonatan Mishta’iy (Rabbi Yonatan related): One time, we were travelling by ship and we saw this basket into which jewels and pearls had been set. Surrounding it were fish of the type called birsha. A diver went down to retrieve it. He sensed that one [of the fish] was trying to sever his thigh. He threw a flask of vinegar [at the fish] and it fled. A heavenly voice proclaimed: “What have you to do with this basket? It belongs to the wife of Rabbi Chanina ben Dosa, who will one day store in it tekhelet (sky-blue wool) for the tzaddikim in the World to Come.” (Bava Batra 74a) +Rabbi Yonatan related: One time, we were travelling by ship and we saw this basket…. +Know! everything has a takhlit (a purpose/goal), and this purpose has another purpose; one more exalted than the next. For example: The purpose of building a house is so that a person has where to rest. The purpose of resting is so that with this strength, he will be able to serve God. And the takhlit of serving God…. +Now, the goal of any thing is more connected to [the original] thought and intellect than the thing [itself] from which the particular goal is derived. The goal is also closer to thought than the thing is; for, “last in deed is first in thought” (Sabbath Evening Liturgy). Thus, the end and the goal is “first in thought” and close to it. And from the goal, the deed evolves. +For example: When the thought occurs to someone to build himself a house, certainly the house is not erected all at once. Rather, wood has to be prepared; each piece of lumber has to be cut and planed as is necessary. Afterwards, the house can be built and completed. Therefore, the completed house, which is the goal of the construction and its conclusion, was “first in thought.” Thus we find that the goal is closer to the thought than the beginning of the deed. + +Section 2 + +2. Know! the purpose of <all> creation is the delight of the World to Come. Yet it is impossible to bring this purpose closer to the thoughts of men, as it is said of this takhlit (Isaiah 64:3), “No eye has seen it….” +Even so, the tzaddikim are capable of comprehending <in their intellect and thought> even this goal of the World to Come. And each individual Jew, in accordance with the root he has in the <true> tzaddik’s soul, receives <this> goal from him—to the extent that anger is undone by mercy. +In other words, when a person becomes angry, he should not act cruelly out of anger. On the contrary, he should mitigate the anger with mercy, as in (Habakkuk 3:2), “In wrath, remember mercy.” By virtue of this <mercy>, a crown is made for the humble who flee from honor and positions of authority by their making themselves inconsequential. But when they are ennobled with the crown of mercy—as in (Psalms 103:4), “Who crowns you with kindness and mercy”—then they receive the honor and authority <even when they don’t want it>. This corresponds to (Megillah 15b): “‘Ateret tzvi (A crown of glory) … for the Sh’aR (residue) of His people’ (Isaiah 28:5) —for the one who makes himself like ShiRayim (remnants).” +Because this that the tzaddik flees from positions of authority and honor, and doesn’t want to lead the <generation>, is [based on] a thought which comes to them from the concept of the concealment of God’s countenance. It is due to the Jewish people’s lack of faith. This is because commensurate with the extent of heresy, heaven forfend, is the concealment of God’s countenance. He [the tzaddik] <therefore> does not want to lead them. +This concealment is synonymous with His anger and wrath. It is the result of idolatry. As in the teaching (Sifri 13:18): As long as there is idolatry in the world, there is charon af (burning anger) in the world. And even when there is no <real> idolatry, but faith is not as complete as it should be, then there is also burning anger and His concealment is commensurate with this lack of faith. +However, because the burning of His anger is short-lived—as is written (Psalms 30:6), “For His anger endures but a moment”—it is not felt except when there is <real> idolatry in the world. But when there is no idolatry, only a lack of complete faith, then the small degree of burning anger, <because it is so infinitesimally small and [lasts but] a moment>, certainly cannot be felt. The concealment of His countenance also goes unrecognized. +Even so, when the evolution of the burning anger reaches the tzaddikim, they then hide their faces from the world, and refuse to lead the world. And because the burning anger is only an infinitesimally small fraction of a moment, they do not attribute the concealment of their faces to the wrath. Rather, they attribute the concealment of their faces to their own inconsequentiality. They make themselves as “remnants” and maintain that they are unfit to lead the world. In truth, they too are unaware of and don’t feel the burning anger, it being so infinitesimally small. +Thus, when Moshe downplayed his ability to go to Egypt and become a leader, <and said> (Exodus 3:11), “Who am I that I should go to Pharaoh?”—it is <later> written (ibid. 4:14), “God’s anger burned in Moshe.” The meaning is as follows: this downplaying, that he did not want to be a leader, was due to God’s burning anger which evolved into Moshe, as explained. +Nevertheless, when the wrath and burning anger are mitigated through mercy, then the mercy also mitigates the burning anger which is in the tzaddikim. They are then overcome with [feelings of] mercy and take pity on the world. They are reconciled to its supervision and take upon themselves the authority of leadership. And with this mercy they lead the world, as in (Isaiah 49:10), “For he that has mercy on them shall lead them.” From this we can conclude that this mercy is their crown—it ennobles them with the quality of dominion and leadership. +And this is: +this basket into which jewels and pearls had been set — Basket, as Rashbam explains, is an argaz (a chest). [The word] aRGaZ corresponds to the RoGeZ (wrath) mentioned earlier. “Jewels” corresponds to the crown/mercy mentioned above. +Surrounding it were fish of the type called BiRSha — This alludes to faith, as in the teaching (Megillah 10a): “‘In place of the thorn will sprout a B ’RoSh ’ (a cypress tree) (Isaiah 55:13) —this is Mordekhai.” He is called a Jew <because he believed in God and> denied idolatry, as in the teaching (ibid. 13a): “Anyone who rejects idolatry is called a Jew.” + +Section 3 + +3 . Sometimes, a person himself thinks that he feels mercy for the world and wants to lead it. In truth, this person is chasing after glory, but he attributes his chasing to mercy. The truth is that he is far from this mercy. As long as a person hasn’t achieved the ultimate level of complete faith <in God>, he most certainly should not accept the dominion and leadership. +Even someone who puts faith in some darkei ha’ Emori (superstition), although he believes in the Holy One, should certainly not accept the role of leadership. This is because principally, leadership has to do with mercy, and mercy fundamentally has to do with the removal of idol worship—even the faintest trace of idolatry. Even when [all] he says is that “a deer crossed my path,” he lacks complete mercy and should reject the role of leadership. +This also applies to someone whose faith is great. Only after he has scrutinized himself so that he retains <none of the false> beliefs that one ought not believe in, such as superstitions, and he remains “totally faithful to God your Lord” (Deuteronomy 18:13), then the mercy is real and he deserves to lead [others]. +But [concerning] one who lacks complete faith, yet <everyone> presumes that he feels mercy for the world and he wants to lead the world, this corresponds to (Sotah 49b): “The malkhut (government) will be turned to heresy.” This is because a small amount of heresy undermines the government in its quality of leadership. It turns it to heresy, just as he, the one who is minutely heretical, turns [and takes] the Malkhut for himself. + +Section 4 + +4. And know! Faith always secures Malkhut and leadership so that an unsuitable stranger cannot take it. And know! Malkhut has its principal root in Chokhmah (wisdom), so that one can know how to lead and rule. This is why every king has wise men and advisors, as this is what establishes his kingdom and enables his country to survive. +This is synonymous with (Deuteronomy 33:5), “There was a king in Yeshurun when the people’s leaders gathered themselves together.” In other words, by virtue of the “people’s leaders”—they are the minds and the wisdom—the concept of Malkhut is established. And, because of a love for the wise man, the kingdom is secured. +But when the king feels some hatred for the wise men, let him know that [a decree has been issued] from heaven that he be removed from kingship. For the <kingdom> cannot survive <except through> wisdom, as in (Proverbs 29:4), “The king establishes the land with judgment,” and justice is synonymous with <wisdom>, as in (Leviticus 26:15), “If you come to grow tired of My judgments”—this is explained as someone who despises the sages (Rashi, loc. cit.). +It follows, that when a person whose faith is incomplete because of [his] superstition comes to take the Malkhut and leadership for himself though he is undeserving of it, then the faith which surrounds and secures leadership so that a stranger cannot touch it, causes this person to hate the wise men, so that the Malkhut and leadership should not remain with him. And it certainly does not remain with him because, as explained, dominion mainly depends upon judgment. +That is, unless the one who takes hold of the Malkhut strengthens himself with <great> atheism and heresy to the point where he separates faith from leadership, from the concept of dominion, from securing the <trait of> Malkhut. Then it is possible that the Malkhut could remain under his control. This is because there is no one to make him hate the wise men, for faith has been separated from the Malkhut . +And this is: A bar emorai (a diver) went down to retrieve it. He sensed that one was trying to sever atmeh (his thigh). +Bar EMORaI — This alludes to someone whose faith is not complete, <the concept of darkei ha’EMORI (superstition)> as explained above. +ATMeh — corresponds to (Makkot 24a), “‘OTeM (Stops up) his ear from listening to blood[y words]’ (Isaiah 33:15) —he cannot listen to the denigration of a rabbinical scholar.” In other words, the birsha wanted to make him hate the wise men. +He threw a flask of vinegar and it fled — “Vinegar” (ChoMeTZ) alludes to an increase of heresy, corresponding to (Psalms 73:21), “When my heart yitChaMeTZ (was in ferment).” Because of this, the birsha fled. + +Section 5 + +5. And in truth, the kings of the gentiles, even though they rule over us, do not have in their dominion the quality of Jewish kingship. Nor have they affected it. For whoever <of the nations> wants to have an affect upon it, finds neither [type of dominion] remaining under his control. In other words, even their rulership over the gentiles is taken from them. This is because the faith which surrounds our kingship causes their wisdom to fall, their kingship being dependant upon this [wisdom], as above. +This is what is written about the downfall of Egypt (Isaiah 19:13), “The princes of Tzoan have become obtuse.” Because of foolishness—namely, a fall of their wisdom—their kingdom fell. +And this is what Chananiah, Mishael and Azariah said to Nebuchadnezzar (Vayikra Rabbah 33:6): “You rule over us with regard to taxes, but with regard to supervising us in service [of God] and faith—you and a dog are on equal footing.” In other words, they said that he had not affected the kingship of the Jewish people, which relates to our faith. This is because our faith surrounds the Malkhut and protects it from being affected by a stranger. It causes those who persecute it [the Malkhut] to hate the wise men. That is, provided the power of heresy has not prevailed over faith, in which case he [the gentile ruler] could take our kingship, God forbid, as in, “He threw a flask of vinegar and it fled.” + +Section 6 + +6. But know! Heaven does not allow him to possess it. This corresponds to: A heavenly voice proclaimed: “What have you to do with this basket? It belongs to the aishet (wife of) Rabbi Chanina ben Dosa, she will one day store in it tekhelet (sky-blue wool) for the tzaddikim in the World to Come.” In other words, [the strange ruler is kept from possessing the Malkhut] by virtue of the perfected letters of the words of faith—this being synonymous with “the wife of Rabbi Chanina ben Dosa.” +This is because Rabbi Chanina ben Dosa alludes to faith, for his particular trait was faith, corresponding to (Taanit 24b), “As for My son, Chanina, he has enough with a measure of carobs.” “A measure of carobs” is the quality of faith. “Carobs” alludes to the BRoShim, which corresponds to BiRSha, as explained above. +And AiSheT alludes to the letters which are perfected through faith, corresponding to the first letters of (Deuteronomy 27:6), “Avanim Sh’leymot Tivneh (build with whole stones).” “Stones” are the letters, as in the teaching (Sefer Yetzirah 4:12): “Three stones build six houses.” +{“Then I will revert the nations to a pure language, that they may all call in the name of God” (Zephaniah 3:9).} And the letters are perfected through faith, as in, “Then I will revert the nations to a pure language.” In other words, through faith—which corresponds to, “that they may all call in the name of God”—I will revert them to a pure language, this being the perfection of speech. +And perfection of the letters is the goal of all created beings. This is because all the worlds were created through letters, and the perfection of the letters is the yod. It is synonymous with “the World to Come, which was created with a yod (Menachot 29b). For the yod is the final letter which completes the formation of every letter. This is because when the final point which completes a letter is missing, then certainly there is no perfection for that letter, inasmuch as it has no form. +Now, the letters are in Malkhut and leadership, as in (Tikkuney Zohar, Introduction), “Malkhut, which is mouth.” This is because, principally, leadership is through speech, for it is impossible to lead and command except by means of speech. +We can conclude from this that through the perfection of the letters of faith which are in Malkhut, the tzaddikim know the goal of the World to Come. This is because the tzaddikim who lead the world—as in (2 Samuel 23:3), “the tzaddik rules”—take hold of the trait of Malkhut. By taking hold of the Malkhut, they take hold of the letters which it contains. And by taking hold of the complete letters, they take hold of the goal, which is the perfection of the letters/the yod /the World to Come. +And this is the concept of the TeKheLeT, which corresponds to TaKhLiT (purpose/goal). It is revealed within the basket /the leadership and the Malkhut, as explained above, by means of the wife of Rabbi Chanina ben Dosa / Avanim Sh’leymot Tivneh . +for the tzaddikim in the World to Come — The tzaddikim attain the goal, which is the World to Come, as above. +This is synonymous with (Proverbs 3:6), “In all your ways, know Him”; that a person can attain the goal with each thing. This is because everything was created with letters, and each letter has in it perfection—namely, the final point. This is the yod /the World to Come, which is the goal that completes the form of the letter, as explained. + +Section 7 + +7. Now, the takhlit is called tekhelet (sky-blue wool). This is because tekhelet is a blending of black and white and is a color between black and white. When black and white are brought together—as in writing, which is the concept of black [ink] on top of white [paper] and where certainly the undersurface of the letter is attached and close to the paper which is white—in the interface and closeness the black and the white are blended into the concept of tekhelet . +And the undersurface of the letter is the end and the goal. The reason for this is that when a scribe writes, [he begins] by placing the reed or the pen with the ink on the [surface of the] paper. Clearly, the ink is still somewhat removed from the paper until the scribe presses the pen with the ink into the paper’s fiber. Then the ink’s blackness becomes very deeply and closely attached to the fibers. +We can conclude from this that the coming closer is the end and the takhlit, and in the place of the closeness the paper and the ink are blended together in the concept of tekhelet, as explained. For such is the matter: the takhlit, which is the end of the deed, was “first in thought” and close to the thought, as above. +{In my humble opinion, this is the explanation: the end of the deed corresponds to the blackness, whereas the beginning of thought corresponds to the upper whiteness, as is known. Thus, the end of the deed is the takhlit, which was “first in thought” and closer to the thought. This is the concept of the tekhelet, which is a joining of black and white. Understand this.} + +Section 8 + +8. This is precisely why it was a “heavenly voice” that proclaimed, for the concept of the heavenly voice implies the purpose of all things. In other words, it inverts everything from its beginning to its end, which is the takhlit. This is synonymous with (Tamid 32a), “Who is the wise man? The one who sees the future”—this being the end and the purpose. +A heavenly voice is [akin to] what is heard when one emits a sound in a forest or some other place and then hears [the echo] as if someone else had also emitted such a sound. Empirically we know this to be so. When a person says something [aloud], he also hears that very utterance itself. +We find therefore that the heavenly voice inverts the speech from beginning to end, bringing its end closer to itself. For example: when a person says the word “BaRuKh” (blessed), then certainly the letter Bet emerges first and moves away from the person. Afterwards, he pronounces the Reish of barukh, and the reish remains closer to the speaker than the bet. The same is true for the Khaf which he pronounces at the end, it is closer to this person than the reish . +The heavenly voice then takes this word barukh and inverts it from its beginning to its end. It transposes the bet so that it becomes closer to the person than reish, and the reish <closer> than the khaf. Thus, the khaf, which is the end and the purpose of the word, and which was at first as far away from the heavenly voice as was possible, is now as close as it can possibly be. Hence we hear the heavenly voice pronouncing the word barukh: first the letter bet, then the reish, and then the khaf . +We can conclude from this that the khaf, which is the purpose and which originally was infinitely remote from the heavenly voice, has now gotten infinitely close. This is because the heavenly voice inverted the word. +This is: A heavenly voice proclaimed — It was specifically a heavenly voice that made this known. “What have you to do with this basket? It belongs to the wife of Rabbi Chanina ben Dosa, who will one day store in it tekhelet for the tzaddikim in the World to Come.” +[The rest of the “Mishtaiy -Tales,” for example “Rabbi Yehudah of India Mishtaiy ( Related),” and the other similar tales that follow those told by Rabbah bar bar Chanah in the tractate Bava Batra – such as “Huna bar Natan Once Said to Me” and “A Tale about Rabbi Eliezer and Rabbi Yehoshua” – are duly explained in Lessons #3, #4 and #5 of Likutey Moharan Tinyana (II). See there and find contentment for your soul.] + +Torah 19 + + + +Section 1 + +“Tefillah L’Chabakkuk (A prayer by Habakkuk) the prophet for having erred. [O God, I heard your utterance, I feared; O God, revive Your acts in the midst of years….]” +The first chapter of the Sifra De’Tzniuta states (Zohar II, 176b): “As long as there was no scale, there was no providence face to face.” +Everyone wonders: Why is it necessary to travel to the tzaddik to hear <ethical teachings> directly from him, when it is possible to study the ethical teachings from books? But, the truth is that there is a great advantage [to visiting the tzaddik]. For there is a big difference between someone who hears directly from the true tzaddik himself and someone who hears from someone else who repeats it in his name, and certainly when he hears from someone who heard from someone else. Each time it descends from level to level, [becoming increasingly] distant from the tzaddik. So, too, between someone who hears it directly from the tzaddik and someone who studies from a book there is an even greater difference. + +Section 2 + +2. Now, the tzaddik has a pure countenance.> Everyone can see his own face in the face of <the tzaddik>, as [he could] in a mirror. As a result, even without rebuke and without reproof, his friend will feel remorse for his deeds just by having looked into <the tzaddik’s> face. This is because by looking into his face, a person will see himself as if in a mirror and, [realizing] how he is immersed in darkness, <will feel remorse>. + +Section 3 + +3. <How does the tzaddik achieve this countenance? It comes from the Holy Tongue.> For the value of the Holy Tongue is very great; with it the world was created. As our Sages say (Bereishit Rabbah 18:4): “‘This one shall be called IShah (woman) because from ISh (man) was she taken’ (Genesis 2:23) — lashon nophel al lashon (a play on words). From here we see that the world was created with the Holy Tongue.” +This [verse] is a reference to ChaVaH, corresponding to (Psalms 19:3), “Night yeChaVeH (declares) to night”—namely, the concept of speaking with the Holy Tongue, with which the world was created. And this is what is implied in, “L’zot (this one) shall be called woman”—namely, speech—as in (Genesis 49:28), “V’zot (this is) what [their father] spoke to them.” +And by virtue of LaShoN hakodesh (the Tongue of Holiness), “He exalted us above all the L’ShoNot (nations)” (Fe st ival Liturgy). All the nations’ tongues are vanquished by the Holy Tongue. That is, the evil with which the nation’s tongue is allied is nullified and vanquished through the Holy Tongue. It [the evil] therefore has no power over the Jewish people. This is the concept of LaShoN nophel al LaShoN (lit., tongue falls upon tongue). +The comprehensive evil in which all the evils of the seventy tongues are encompassed <is the> burning inferno of the lust for sex in which all the seventy tongues are immersed and absorbed. <This lust> is vanquished and nullified and has no power due to the Holy Tongue. This corresponds to the “conflagration of seventy stars” mentioned in the holy Zohar (II, 203a), namely the comprehensive evil, which is the burning inferno of the lust for sex in which all the seventy nations are absorbed. +And this is the concept of ChaShMaL: Chayot aiSh me ’MaLelot (fire-speaking creatures) (Chagigah 13b). Chayot aish corresponds to Chavah/ ishah, namely, the Holy Tongue, as explained. Through them the fire of the “conflagration of the seventy stars” mitMaLel (is extinguished) and crushed. This is synonymous with the MaL of chashMaL which is <numerically equivalent to seventy>, the “conflagration of the seventy stars” which becomes extinguished and is eliminated by the Holy Tongue. And for this reason it is called the Holy Tongue, for “anywhere you find protective measures against illicit sexual behavior, you find holiness” (Vayikra Rabbah 24:6). +And this is what Rashi explains (Genesis 2:24): “‘man shall therefore leave his father and mother, and be united with his wife’—from here we learn that sexual promiscuity was forbidden to them. They were informed of this through ruach hakodesh (Holy Spirit).” The Holy Spirit is synonymous with the Holy Tongue, as in (Psalms 33:6), “[By the word of God the heavens were made,] and by the ruach (spirit) of His mouth their entire host.” By means of the Holy Tongue, the lust for sex is checked and controlled. In other words [by means of the Holy Tongue] the “conflagration of the seventy stars” has no rule over the Jewish people, corresponding to, “one tongue overcoming the other” (lashon nophel al lashon), as explained. The spirit of folly is nullified <and vanquished> by the Holy Spirit. +Conceptually this is the rectification of the Covenant, which is synonymous with the Holy Spirit, as in (Zevachim 116a): “Neither did there arise any more spirit in man” (Joshua 2:11) —[about which our Sages say that this alludes to the lack of masculine virility]. +This is, “He then sealed flesh in its place” (Genesis 2:21). [Concerning this our Sages taught] (Berakhot 61a): “This was only required for the location of the ChaTaKh (incision)”—namely, ChiTuKh (articulation) of the words <of the Holy Tongue>. +And this is, “He built” (Genesis 2:22) —”He constructed her like a storehouse” (Berakhot, ibid.). The primary construction and rectification of the Holy Tongue is dependent upon (Isaiah 33:6), “the fear of God is his storehouse,” corresponding to (Ecclesia st es 12:13), “Sof davar (In the end), all is heard: fear the Lord.” +This is like a granary of wheat. In other words, fear is a storehouse upon which the making and rectifying of the chitah (wheat)—the twenty-two letters of the Holy Tongue—depends. +This is the meaning of (Psalms 60:8), “The Lord spoke through His holiness”—holy words are dependent upon “fear the Lord.” +Now Yosef, because he had achieved perfection of the Holy Tongue—as in (Genesis 45:12), “… that I myself am speaking to you,” in the Holy Tongue—it is therefore written of him (ibid. 41:38), “Can there be another person who has the spirit of the Lord in him as this man does?” The “spirit of the Lord” is synonymous with rectifying the Covenant, in the aspect of, “Neither did there arise any more spirit in man.” For rectifying the Covenant is dependent upon the Holy Tongue, as in, “From here we learn that sexual promiscuity was forbidden to them.” This is because one without the other is impossible. In other words, rectification of the Covenant and perfection of the Holy Tongue are dependent one upon the other. +And this is the meaning of (Proverbs 29:3), “But he who keeps company with harlots wastes his wealth.” “Do not read this hon (wealth), but garon (voice).” This corresponds to the Holy Tongue, because the person who blemishes the Covenant forfeits the Holy Tongue. +This is also (ibid. 3:9), “Honor God with your wealth.” Specifically honor, for the concept of honor is dependent upon it [the Holy Tongue]. This is because the reverse of honor is shame and disgrace, which are associated with the genitalia. As is brought in the Tikkunim (Tikkuney Zohar #58, p.92a): “They were not embarrassed” (Genesis 2:25) —”embarrassment applies specifically to the genitalia.” And sexual immorality is synonymous with blemishing the Covenant, the concept of the foreskin, <the concept of disgrace, as in (Genesis 34:14), “We cannot give our sister to an uncircumcised man> as this would be a disgrace to us.” +This is “honor,” which is the reverse of shame and disgrace. It is dependent upon “your wealth”—namely, “your voice,” which is the perfection of the Holy Tongue, as explained. +And “yoSeF,” <because he had> perfection of the Holy Tongue, which is the rectification of the Covenant, <it is written of him,> “God has aSaF (gathered up) my humiliation” (Genesis 30:23). This is because honor depends upon this [gathering up of humiliation], for “embarrassment applies specifically to the genitalia,” as above. +And the Serpent, which is the comprehensive evil, <when it sees> that the Holy Tongue lacks perfection, it goes and rules over the Holy Tongue. This corresponds to, “The Serpent’s rule is over the flesh”—namely, the concept of Chavah, mentioned above. She is ‘flesh of his flesh,’ corresponding to (Haggai 2:12), “consecrated flesh.” +And this is the concept of the Serpent who seduced Chavah and polluted her (Shabbat 146a). He is the storm-wind, the spirit of folly, the “woman of folly” (Proverbs 9:13). He continually seduces the Holy Spirit, which is the Holy Tongue, the woman of wisdom—corresponding to (ibid. 14:1), “the wisdom of women”—and then pollutes her. +This corresponds to (Genesis 4:7), “Sin crouches at the door.” “At the door,” as in (Mikhah 7:5), “the doors of your mouth” of the Holy Tongue. Sin crouches [by the door/mouth] in order to draw sustenance from it. + +Section 4 + +4. And know! It is impossible for this “woman of folly”/the comprehensive evil of the seventy tongues to draw sustenance from the “woman of wisdom”/the Holy Tongue, except by means of the “Tree of Knowledge of good and evil” (Genesis 2:9). Through this, it lures the Holy Tongue and pollutes it. And the Tree of Knowledge, with its two aspects, good and evil, is a medium between the Holy Tongue/the “woman of wisdom” which is entirely good, and the tongues of the seventy nations which are entirely evil. +Now, the “Tree of Knowledge of good and evil” is synonymous with the tongue of Targum (Aramaic) which is a medium between the Holy Tongue and the tongues of the seventy nations. When the tongues of the nations want to draw sustenance from the Holy Tongue, they can only do so by means of the tongue of Targum. The TaRGuM is synonymous with “a woman of intellect” (Proverbs 19:14), corresponding to (Pesachim 117a), “Intellect, by means of a TuRG’Man (a translator).” +This is because the Targum possesses both good and evil. There are times when it is the quality of MaSKiL (intellect), and other times when it is the quality of M’ShaKeL (destruction). And this “woman of folly” uses the “woman of intellect” to lure the “woman of wisdom.” This is because the primary strength of the forces of evil is only through the Targum, corresponding to (Deuteronomy 26:5), “An Aramaean [tried to] destroy my ancestor”; and to (Numbers 23:7), “Balak has brought me from Aram.” This is [a reference to] the language of Targum, Aramaic, from which the <forces of evil> are aroused to draw from the holiness. +Now in the main, the construction and perfection of the Holy Tongue is only [achieved] by subduing the evil of the Targum and elevating the good in the Targum to the Holy Tongue. By doing this, the Holy Tongue is perfected. Lavan the Aramaean, the “Aramaean [who tried to] destroy my ancestor,” wanted to draw from the holiness by means of the Targum. This is why he called it [the memorial mound] “Yegar Sahaduta.” But Yaakov, who elevated the Targum to the Holy Tongue, called it “Gal’eid,” in the Holy Tongue (Genesis 31:47). +This is (Genesis 2:21), “God the Lord then made [the man] fall into a deep sleep.” < Tardemah (deep sleep)> is numerically equivalent to Targum, as is brought (Likutey Torah, Va’Etchanan). For <vanquishing the evil in> the Targum is the primary construction of the Holy Tongue. And, by elevating the good in the Targum to the Holy Tongue while vanquishing its evil, all the seventy tongues are overcome—”one tongue overcoming the other.” +And this is “VaYaPeL (made fall).” It is an acrostic for “Peh Lahem Ve’lo Yedabeiru (They have a mouth but cannot speak)” (Psalms 115:5). For by means of tardemah / Targum —through which Chavah/the Holy Tongue is primarily built up due to the elevation of the good and vanquishing of the evil in it [Targum]—all the seventy tongues are noPheL (vanquished and overcome). This corresponds to, “They have a mouth but cannot speak”—the first letters of which spell vayapel . +And Yosef, because he had achieved a perfection of the Holy Tongue, was able to interpret dreams. Dreams occur primarily during sleep, that is, during deep sleep, and the perfection of the Holy Tongue is through tardemah / Targum, as explained above. Thus Yosef, who merited to perfection of the Holy Tongue, which is principally perfected through tardemah, was able to interpret the dreams of deep sleep. +{For he was worthy of refining the concept of Targum / tardemah, namely, elevating its good to the Holy Tongue while vanquishing its evil. This is the perfection of the Holy Tongue by means of the tongue of Targum, as explained above. This is why he was able to interpret the dreams of sleep and tardemah, which is synonymous with Targum. He knew how to extract the good and the truth in the dream, which is the concept of tardemah / Targum, because he was worthy of refining the tongue of Targum. For this is the principal perfection of the Holy Tongue by means of the Targum, to which he merited.} + +Section 5 + +5. And this is the concept of the “chance nocturnal emission” (Deuteronomy 23:11). The storm-wind/the spirit of folly/the seventy tongues ascend via Targum / tardemah /sleep and draw from the Holy Tongue/the Holy Spirit/the Holy Covenant. +For whoever possesses perfection of the Holy Tongue can cool his burning desire through the Holy Tongue, as in (Psalms 39:4), “My heart burned within me… I spoke with my tongue.” He can cool his burning desire with the words of the Holy Tongue, as in (Genesis 2:23), “Now this is bone from my bones.” From here we see that with [the creation of] Chavah, his mind was calmed (Yevamot 63a). +But when someone lacks perfection of the Holy Tongue, the storm-wind is m’KaRer (cools) him with a “nocturnal miKReh” (chance emission) during sleep. This corresponds to (Deuteronomy 25:18), “When KaRkha (they chanced to meet you) on the way,” which is an aspect of KRirut (a cooling off). “On the way” corresponds to (Proverbs 30:20), “Such is the way of a promiscuous woman.” The storm-wind—by way of the Targum, which is synonymous with the <evil force> of nogah —draws from the above mentioned chashmal, <as is known>. +Thus Elisha, by inheriting the Holy Spirit from Eliyahu, received from him the perfection of the Holy Tongue. This is alluded to in (2 Kings 2:9), “Let there be a twofold portion of your spirit upon me.” “Twofold” corresponds to the Holy Tongue, as in [the halakhic requirement to read] “the verse twice and the Targum once” (Berakhot 8a). Because of this it is written of him (2 Kings 4:9), “A holy man passes by here all the time.” [Our Sages see this verse alluding to the fact that] “seminal discharge was never seen on his sheet” (ibid. 10b). This is because perfection of the Holy Tongue safeguards a person from nocturnal emission, for through the perfection of the Holy Tongue one merits to rectifying the Covenant, as explained above. +The reason for this is that the primary perfection of the Holy Tongue is by means of Targum / tardemah and sleep—that is, by refining the concept of Targum / tardemah. Through this one is then saved from the nocturnal emissions of deep sleep, as above. +{“As for the head of those who surround me, let the mischief of their own tongues cover them. Let fiery coals descend upon them; may it ca st them down into the fire” (Psalms 140:10, 11).} And this is what David requested, “As for the head of those who surround me, let the mischief of their own tongues cover them.” “The head of those who surround me” corresponds to (Ezekiel 1:4), “Nogah surrounding it”—for it [the evil force of the nogah] is the head of those that surround holiness. “Let the mischief of their own tongues cover them,” <in other words,> their mischief and evil should be nullified. +And regarding the other tongues of the nations—the concept of the “conflagration of the seventy stars”—<he asked>, “Let fiery coals descend upon them; <may it cast them down into the fire>.” This is because “they emanated from fire and fire will consume them” (ibid. 15:7). +In other words, the concept of nogah / Targum needs to be refined, so that the evil in it will fall away and the good in it will be extracted and ascend. It is then encompassed within holiness, namely, the Holy Tongue. For this is the concept of the perfection of the Holy Tongue through the tongue of Targum, explained earlier. As for the other tongues of the nations, the concept of complete evil, they must be utterly destroyed, as in, “Let fiery coals descend upon them….” +This is the concept of the flame of fire that descends on Shabbat eve upon the heads of the evil forces. This prevents them from being encompassed in the nogah to draw sustenance from the holiness, <as is known>. +The meaning of this is as follows: On Shabbat eve, right as Shabbat begins, nogah becomes encompassed in holiness. When this happens, the other forces of evil, the totally impure ones, also seek to ascend to holiness. But then a fiery flame descends upon their heads causing them to fall below. This is the deeper intention behind washing oneself with hot water on the eve of Shabbat, as explained in the Kavanot. It is also the above mentioned concept of having to extract the good in the Targum / nogah, so that it will be encompassed within the Holy Tongue. As for the other tongues of the gentiles, which are complete evil, we have to vanquish and nullify them totally, as has been explained. + +Section 6 + +6. And when a person elevates the good in Targum <to the Holy Tongue> and perfects the Holy Tongue with which the world was created, this arouses and enhances the power of the letters of the Holy Tongue which are in each thing in the world. For each thing has in it a number of letter permutations with which that thing was created. Through the perfection of the Holy Tongue by means of the tongue of Targum, the power of the letters in each and every thing is aroused and enhanced. +This is (Numbers 14:17), “Now, I pray, let the power of the Lord be enhanced, as You have spoken, saying….” [Elsewhere, our Sages (Sanhedrin 56b) teach:] “Saying refers to sexual offenses”—i.e. the “conflagration of the seventy stars.” This is the lust for sex which is eliminated by the speaking of the Holy Tongue, as above. +And this is “as You have spoken, saying.” In other words, commensurate with the speaking of the Holy Tongue, through which illicit sexual behavior is checked and lust eliminated, likewise will the “power of the Lord be enhanced.” This is because to the degree that speaking of the Holy Tongue—synonymous with crushing and eliminating the lust for sex—is perfected, accordingly the power of God in the Act of Creation—this being the letters contained in each and every thing in the world—is enhanced and aroused. This has been explained above. + +Section 7 + +7. Now, when someone has the ability to awaken an illumination of the letters of the Act of Creation in each thing, then his eating, drinking and all his [physical] pleasures come only from the illumination of the letters which are in eating and drinking. This corresponds to (Ruth 3:7), “He ate and drank, and his heart was good.” “His LeV (heart) was good” alludes to the illumination of the letters of the L-V (32) times that the Holy Name Elohim appears in the Act of Creation which is in each thing. +And this is, “His heart was good”—”good” is nothing other than light, as in (Genesis 1:4), “Then God saw that the light was good.” Thus, “He ate and drank, and his heart was good.” His eating and drinking came from a shining and illumination of the letters of the Thirty-two Elohim contained in the meal which he ate. +And this is, “‘His heart was good’—this is the Grace after Meals” (Ruth Rabbah 5:15). His eating and drinking came from the illumination of the letters that are in the food and drink. This is the concept of Grace after Meals, because food is blessed through the perfection of the Holy Tongue—by causing the letters in each and every thing to be aroused and to shine. It is from there that eating, drinking and the other physical pleasure should primarily come, as explained. + +Section 8 + +8. Now, every simple sage {that is, he is only wise but not a tzaddik,} is capable of knowing the letters with which the thing he is eating was created. For someone who is knowledgeable in the factors controlling sweetness and bitterness, sharpness and saltiness, that this softens and this hardens, this enlarges and this reduces, this constricts and this expands; and he knows the divisions of the letters, which are classified into the three principal letters, the seven doubled letters and the twelve single letters; and he knows to which particular sefirah (Divine emanation) each letter applies and the power of each individual sefirah, which one is soft and which is hard and so on—then, by tasting some food or <even just> seeing something, he knows and understands the letter permutations through which that particular thing was created. +This is because each thing is different in its taste, smell and shape, depending entirely upon the permutations of the letters of the Holy Tongue. For the Holy One, with His wisdom and simple will, weighed exactly so many and so many letters with which to create one thing, and so many and so many letters with which to create something else. +This corresponds to the omissions, inclusions and vowel points which appear in the Torah. Everything is weighed; omissions and inclusions are made to maintain the balance. It is necessary to sometimes remove and sometimes add a letter or vowel point in order to align the balance of God’s power—all in accordance with His wisdom and will. Thus did the Holy One’s wisdom and will obligate: that He would weigh so many and so many letters and vowel points, and would create with this power and these letters and vowel points this thing so that it would have its specific taste, its specific smell and its specific shape. Likewise, He weighed a set of different letters and vowel points and with them created something else, so that it would have a different power, smell, taste and shape proportional to those letters. +This holds true for whatever exists in the world, and one who is just wise [and not a tzaddik] can understand all this with his wisdom. He will know the letters in each thing. Even so, for him to experience and have pleasure just from the letter permutations—corresponding to, “He ate and drank”—is impossible. Only a person who has brought perfection to the Holy Tongue and a new illumination in the Holy Tongue of each thing, i.e. into the letters in each thing, [only] he can fulfill “he ate and drank,” as explained above. +{The explanation is as follows: By means of wisdom alone, when one is knowledgeable in all the aforementioned, it is possible to know the letters contained in each thing. Thus, for example, when a person sees something which is sweet, and he is aware that sweetness has the power to soften, and he knows from which sefirah the power of sweetness and softness emanates—e. g. from the sefirah Chesed —and he knows which of the twenty-two letters is associated with the sefirah Chesed, then he knows that this letter is clothed within that object. This is likewise the case for all that exists in the world. +Yet, even though he is such a great sage that he knows all this clearly, he knows the letters in each thing (for which it is necessary to be thoroughly versed in the Wisdom of Truth, the Kabbalah, and in all natural sciences, as any intelligent person will realize—it being impossible to know all this without being an eminently accomplished student of Kabbalah and other fields of knowledge), it is nevertheless still possible that his eating, drinking and pleasures are still from the physical substance of the thing and not from the illumination of the letters. For it is only possible to merit having all one’s pleasures come exclusively from the letters which each thing contains when one has merited to the perfection of the Holy Tongue—i.e. when he has merited breaking his sexual lust entirely and has perfected the Holy Tongue to the point where he has brought a new illumination into the Holy Tongue, namely, into the letters in each thing. It is specifically the tzaddik who is on this level who merits this: to not feel any pleasure from any thing [in itself]—eating, drinking, and the other worldly pleasures—but only from the illumination of the letters in each thing. Fortunate is he.} +{“May He send your help from Holiness, and from Zion yis’adekha (your support)” (Psalms 20:3) . } This corresponds to, “… and from ZIoN yiS’ADekha (your support).” Se’UDatkha (your meals)—i.e. eating, drinking and all the physical pleasures—will be from the TZiun (sign) and mark of the letters which are <combined> and marked in each thing. For the taste, smell and shape is the sign and mark of the letters which are contained in that thing. +This is: “May He send your help from Holiness.” “Your help” corresponds to (Genesis 2:18), “I will make him a helpmate”—namely Chavah/the Holy Tongue, as explained. And this is, “from Holiness”—<“Anywhere that you find protective measures against illicit sexual behavior, you find holiness”>—namely, the Holy Tongue. +Thus, the final letters of “yishlaCh ezreKha mi’kodeSh” (may He send your help from Holiness) spell ChoSheKh (darkness). This alludes to tardemah, which is Targum, for the principal perfection of the Holy Tongue is through the Targum, as explained. And when he has this perfection, as a result, “From Zion [will come] your support.” + +Section 9 + +9. Now, someone who has attained this level of “from Zion [will come] your support,” as a result his heart will shine. It is called LeV (heart) by virtue of its receiving and being sustained “from the beauty of beauties,” from the L-V Elohim in the Act of Creation. These are synonymous with the letters contained in each thing, which are all drawn from the concept of the Thirty-two Elohim in the Act of Creation. +And, through the illumination of the light which the heart receives from the Thirty-two Elohim, one’s face radiates with this light, as in (Proverbs 15:13), “A happy heart makes a good countenance.” And when one’s face shines with this purity, then another person can see his face in this face as he would in a mirror, and then feel remorse and return in repentance. This corresponds to (Deuteronomy 5:4), “God spoke to you face to face.” In other words, because you have with you “God’s speech,” i.e. perfection of the Holy Tongue, the countenance radiates and shines to such a degree so that <each and every> person can see himself “face to face.” +This is [the meaning of]: “As long as there was no scale, [there was no providence face to face].” This alludes to the Holy Tongue, which is called a scale because with His will the Holy One weighed the letters, as explained. This corresponds to (Job 28:25), “He makes a weighing of the spirit.” The Holy One weighed so many and so many letters for each and every thing, so that it would have a specific taste, smell and form, as He willed it. +But before the Holy Tongue was perfected, “… there was no providence face to face.” The concept of “face to face” did not yet exist. For it is impossible to merit to a shining face—the concept of “face to face”—except by means of the “scale,” which corresponds to the perfection of the Holy Tongue. This is because essentially, “face to face” is the result of “God spoke to you,” as above. +<In addition,> “scale” corresponds to the concept of the Holy Tongue in that its [the Holy Tongue’s] principal perfection comes through Targum which is nogah, [and nogah] is called a scale, as is known. +And this is the difference between hearing something from a teacher, from a student, or [seeing it] <inside> a book. For the tzaddikim are (Psalms 103:20), “strong warriors doing His word.” They make and construct the word of the Holy One—namely, the Holy Tongue with which the world was created. This corresponds to (Bereishit Rabbah 8:7): “The Holy One consulted with the souls of the tzaddikim and created the world.” +The Holy One anticipated the delight He would have from the souls of the tzaddikim, and by virtue of this, “With the word of God the heavens were made, and by the spirit of His mouth their entire host.” That is, the word of the Holy Tongue, with which the world was created, was made. This is because the tzaddikim are synonymous with “doing His word.” They make the word of the Holy One—that He should speak and create the world. +All this preceded [the Act of] Creation. Now, too, when the tzaddikim want to hear some word from the Holy One, they first make the word and construct it. That is, through their good deeds they merit to hear the Holy One speak. Thus, these words came into existence and were constructed by them. This corresponds to (Psalms 103:20), “Doing His word, to hear the sound of His word.” When they want to hear the Holy One’s word, they first make the word—this being “doing His word.” Then afterwards, they hear that word from the Holy One—this being “to hear the sound of His word.” It is with this word that the Holy One talks to them. +Perfecting the speaking of the Holy Tongue is dependent upon fear, corresponding to, “He constructed her like a storehouse,” as explained. And fear depends upon the ears (Tikkuney Zohar #70, p. 122a). We find that when the tzaddik hears words of Torah from the mouth of the Holy One, these words are perfect. This is because the words are dependent upon fear <and fear depends upon the ears>, and he hears the words in the aspect of “to hear the sound of His word.” +Therefore, someone who hears directly from his [the tzaddik’s] mouth receives the words of the Holy Tongue with perfection—namely, with fear. This Holy Tongue has perfection because of the concept of “to hear the sound of His word.” For perfection of the word depends upon fear, and fear depends upon the ears. But someone who hears it from someone else is far from this perfection, because it has gone down in its level. +And this is [the explanation of the opening verse]: {“Tefillah l’Chabakkuk (A prayer by Habakkuk) the prophet for having erred. O God, I heard Your utterance, I feared; O God, revive Your acts in the mid st of shanim (years)….”} +O God, I heard Your utterance, I feared — <This is: When I heard> directly from the tzaddik, who hears it from Your mouth, as in, “Doing His word, to hear the sound of His word.” And thus: +Your utterance — He hears from You, that is, from the mouth of the Holy One Himself. Then: +I feared — For in the main, fear depends upon the ears. And then there is perfection to this Holy Tongue, as explained earlier. And thus: +O God, revive Your acts in the mid st of shanim (years) — “Revive,” Rashi explains as arouse. In other words, Your acts are aroused—the power of the Act of Creation is aroused. +in the midst of shanim — [As our Sages teach (Sotah 49a):] “Do not read this ‘in the midst of ShaNiM, ’ but in the midst of Sh’NayiM (two)”—<namely,> the verse twice <and the Aramaic translation once>, i.e. the Holy Tongue. And through a perfected Holy Tongue—perfected through fear which depends upon the ears—the power of the Act of Creation, which was created by means of the Holy Tongue, is aroused and made to radiate. +This is what Rashi explains: A prayer by Habakkuk [the prophet] for having erred — [Rashi says,] “k’Targumo (according to its translation).” For principally, the perfection of the Holy Tongue is through the Targum, as above. And this is: +for having erred — For “errors” allude to Targum. This is because Targum is the concept of the Tree of Knowledge of good and evil. It is an admixture of good and evil. The same is true of one who sins unintentionally, he also contains good and evil. For the deed is evil, but his intention is good. +Excerpts related to this lesson: The difference between someone who learns from a book and someone who hears [the teaching] directly from the sage is even greater. This is because a book is only for remembering, as is written (Exodus 17:14), “Write this as a reminder in the Book.” And memory is [fixed] in the power of imagination, for even an animal has memory. This we know empirically, that even an animal can recall that in this place it was bitten by a dog and so it runs away from there. This is why our Sages said (Gittin 60b): “Words of the Oral Torah may not be written down.” +There is more to this than meets the eye. For in truth, this verse “Write this as a reminder in the Book,” was said about the Written Torah which specifically needs to be written down. {All this I [Reb Noson] heard from his [Rebbe Nachman’s] holy lips when I transcribed the lesson in his presence, but he did not fully clarify this point.} +This is the deeper meaning of what our Sages said (Sanhedrin 38b): “The First Man disguised his circumcision. The First Man spoke Aramaic.” Understand this well. +As explained, through the Aramaic tongue, which is the tongue of Targum, the foreskin/the comprehensive evil was able to draw and nurture from the Holy Tongue/the Holy Covenant. Study this carefully. For primarily, blemishing the Covenant/the comprehensive evil/the tongue of the nations is nurtured through the tongue of Targum / nogah. Through this they ascend to nurture from the Holy Tongue/the Holy Covenant, as explained above. This is because quintessentially the scale—choice and free will—corresponds to nogah / Targum, because nogah is referred to as a scale, as above. +And this is: “The First Man disguised his circumcision. The First Man spoke Aramaic.” For one depends upon the other. This is because in the main, the blemishing of the Covenant/”disguising the circumcision” comes about as a result of [people] not elevating the Aramaic tongue/the tongue of Targum to the Holy Tongue, as above. +“Doing His word, to hear the sound of His word.” When the tzaddik makes the word…, as above. When the Holy Tongue comes from above, it is still in need of rectification. For the good still has to be elevated from the Targum. This is the deeper intention of circumcision. As the Midrash (Bereishit Rabbah 11:6) brings the question which the heretics asked concerning the mitzvah of circumcision: How is it that the Holy One created something which is still in need of rectification? But it was with this intention. As explained earlier, the Holy Tongue, which corresponds to the sanctification of the Covenant that comes from above, is still in need of rectification. Primarily, its rectification is below, in this world, by our elevating the good in the Targum and perfecting the Holy Tongue. This is because the primary rectification of all things is completed below, specifically in this world. This is the concept of the perfection of the Holy Tongue through Targum. For, even though the Holy Tongue comes from above, it nevertheless can only be perfected through the tongue of Targum which is the concept of the Tree of Knowledge of good and evil; that is, by extracting the good in the Targum, the good in the Tree of Knowledge, specifically through this is the Holy Tongue perfected. +And this is the concept of what was explained in the Midrash: the answer to the question of the heretics concerning the mitzvah of circumcision: “How is it that the Holy One created something which is still in need of rectification?” They answered there that everything requires rectification. “Lupines need to be cooked… man, too, is in need of rectification.” See there. +As mentioned above, the Holy One created the entire Creation for the sake of man, the owner of free will, specifically so that he rectify all things by extracting the good in the Tree of Knowledge. By doing so he completes and rectifies everything in the world. Thus, it is necessary to make the correction of circumcision, the concept of rectification of the Covenant, specifically in this world. For this is the concept of the perfection of the Holy Tongue specifically through Targum. The Holy Tongue which comes from above, comes from above without perfection, and is only perfected through our extracting the good in the Targum. Only then can the Holy Tongue be perfected, as explained. +And this is chashmal: chash MaL, synonymous with MiLah (circumcision). And MaL is numerically equivalent to seventy, corresponding to the “conflagration of the seventy stars,” mentioned earlier. It is nitMaLel (extinguished), neChTaKh (cut off) and nullified through the mitzvah of circumcision, which is the rectification of the Covenant, as above. Study the Kavanot and understand. +Elevating the good from the Targum is achieved through the rectification of errors. A person has to rectify all that he did by sinning unintentionally. Understand this. +Now, like Yosef, someone who has achieved a perfection of the Holy Tongue is capable of interpreting the dreams of deep sleep, as explained there. This is because dreams are determined by the foods that one eats, as is brought. We’ve seen that in every thing there are letters. And so, when a person lays down and sleeps, the vapors of the foods he’s eaten ascend and rise to the brain. The letters which they contain are combined, and from this the dream is made. +It can be concluded from this that if, when eating, a person would eat the second spoonful before the first, an entirely different dream would show itself to him. For every thing has different letters and if he had eaten this spoonful first, the letters would have combined in different permutations and another dream would have been shown to him. Now, the person who has achieved a perfection of the Holy Tongue knows the letters which all things contains. Therefore, as mentioned earlier, he is capable of interpreting dreams. +Understand well how the subject of interpreting dreams through the perfection of the Holy Tongue has now been properly explained by what is written there afterwards, that through the perfection of the Holy Tongue the illumination of the letters in each thing is made to shine. Through the illumination of the letters in all foods—from which dreams emanate—the tzaddik/Yosef knows how to interpret the dreams of tardemah, as explained earlier. +The following material, which relates to this lesson and was written by Rebbe Nachman himself, was later found: +“May He send your help from Holiness.” The value of the Holy Tongue is very great; with it the world was created. As our Sages said: “‘This one shall be called IShah (woman) because from ISh (man)’—a play on words. From here we see that the world was created with the Holy Tongue.” For woman is synonymous with the Holy Tongue—through her the world was created. And this is ChaVaH, corresponding to speech, as in, “Night yeChaVeH (declares) to night.” And this is what is implied in, “This one shall be called a woman.” For speech is called zot, as in, “V’zot (this is) what their father spoke to them.” +And by virtue of the Holy Tongue, He exalted us above all the L’ShoNot (nations). This is the concept of lashon nophel al lashon: All the l’ shonot (tongues) are overcome by the lashon of holiness. And there is no…. + +Torah 20 + + + +Section 1 + +< The [third chapter of] Sifra De ’Tzniuta states (Zohar II, 176b) :> +“Teisha Tikkunim Yakirin (nine precious rectifications) were given over to the beard. The more something is hidden and not revealed, the more it is found to be lofty and precious. It [the beard] is a very precious treasure. Hairs upon hairs from in front of the ears to the top of the mouth. [Hairs above the lip] from one side to the other. Found below the two nostrils is a path which is full but does not show out. The sides of the face are covered [with hairs] on both sides. Showing out are two cheeks, red like a rose. In one strand, tough black hairs cascading down to the chest. Lips, which are red like a rose and free of hair. Small hairs resting on the throat and covering the back of the neck. Long and short hairs which end together. With these, he is found to be mighty and strong.” +Know! There is a soul in the world through which Torah lessons and explanations are revealed. And she [this soul] is burdened with suffering: “Bread with salt shall you eat, water with measure shall you drink; for such is the way to [acquiring] Torah” (Avot 6:4). And all those who expound the Torah receive from this soul. +Now, this soul, all her words are like flaming coals. For it is impossible to receive and draw from the waters of Torah except when one’s words are like flaming coals, as in (Jeremiah 23:29), “Is not My word like fire?” +But when this soul falls from the level of “Is not My word like fire?” and her words are not like flaming coals, but her words cool off, then she expires. And when she expires, then the Torah lessons which are drawn through her depart. Then all those who expound the Torah are incapable of comprehending any <of the light and> lessons of the Torah. +As a result, quarrel breaks out against the tzaddikim. This is because the primary controversy which exists in the world comes about due to a departing of the Torah’s lessons. For a lesson is an answer to difficulties and quarrels. +This corresponds to (Numbers 20:1), “miDBaR TZiN” (the Tzin Desert), which is etymologically similar to DiBuR m’TZuNan (cool and indifferent words). It was there that Miriam—the concept of the soul which bears the bitterness of servitude for the Torah—passed away. Then the B’ER (the well), the Bei’EuRei (the explanations) of Torah, departed. And then (Numbers 20:3), “The nation quarreled with Moshe”—i.e. the concept of quarrel which breaks out <against the tzaddikim>, as explained. +This is why those who expound the Torah are called MoRIM (instructors), because they receive through the above mentioned soul which is known as MiRIaM. They are also MoRIM et MoReIheM (instruct their instructors), as in, <“From all my teachers I gained wisdom,” (Psalms 119:99)> “… but from my students most of all” (Taanit 7a). And this is what Moshe replied (Numbers 20:10), “Listen now, you MoRIM (rebels).” + +Section 2 + +2. Now, someone who wants to draw <true> Torah lessons must first draw to himself impassioned words like flaming coals. The words are drawn from the Supernal Heart, corresponding to (Psalms 73:26), “tzur (the rock) of my heart.” A person has to pour out his words in prayer before God. Through his prayer, God’s mercy upon him is stirred and the Supernal Heart is opened, for the essence of mercy is in the heart. Then words flow from the Supernal Heart, and through the words he also draws lessons of Torah from there. +The above mentioned heart corresponds to the sela (the rock) from where words come, as in (Megillah 18a), “Words are in the sela.” And sela is synonymous with tzur, as in (Psalms 105:41), “He split open the tzur (rock) and water flowed out.” It is also the concept of heart, corresponding to “the tzur of my heart.” +The heart is stirred with mercy and inspires impassioned words, as in (Psalms 39:4), “My heart grew impassioned within me, when in my utterance a fire blazed—then I spoke aloud.” And in this heart are recorded all the <true> Torah lessons, as in (Proverbs 3:3), “Record them on the register of your heart.” +And someone who wants to take some lesson must take it from the above mentioned heart with prayer <and> with pleading. Because of this, before any of the Torah’s expounders begins elucidating some lesson, he must first pour out <his heart, like water, in prayer> before God. This is so that he may arouse the Supernal Heart to inspire him with words that are like flaming coals. Afterwards he can begin to give the lesson, because afterwards the rock has been opened and its waters—the lessons of Torah—<will begin> to flow. + +Section 3 + +3. And there is a difference between the lessons a person explains to himself and those he explains to a group of people. This is because when he expounds publicly, and before giving the lesson binds himself with their souls and pours out his words and prayers before God, then certainly (Job 36:5), “Behold, God is great and despises not.” But the prayers of an individual—perhaps they do despise his prayers. +This corresponds to (Numbers 20:8), “Speak to the boulder in their presence”—your prayer should be at a time when the congregation is assembled <before you>. And this is (Deuteronomy 31:12), “Gather together the people.” + +Section 4 + +4. And this is the difference between someone who studies from a book and someone who hears [a teaching] directly from the sage himself. For the person who hears directly from the sage himself certainly has had his soul bound with the soul of the sage while he prays, as explained. Then this person has a share in this lesson. +This is because through the prayer, holiness is added above. And every prayer that emanates from numerous souls adds holiness above and arouses the Supernal Heart all the more. And so, the Supernal Heart pours forth the waters of the lesson all the more. +<The amount of holiness added is commensurate with the size of the gathering>, as in (Psalms 22:4), “You are holy, enthroned upon the praises of the Jewish people.” Through the praises of the Jewish people, His holiness is increased. +Likewise, all those people present at the time of the lesson have their evil subdued by the good of the sage expounding. And commensurate with the subduing [of this evil], so the enemies—i.e. the evil forces besieging the Supernal Heart—are subdued. This corresponds to (Ezekiel 5:5), “This is Yerushalayim. I have set it in the midst of the nations, <and countries surround her>.” <And Yerushalayim is synonymous with the Supernal Heart,> corresponding to (Isaiah 40:2), “Speak to the heart of Yerushalayim.” +And this is the concept of the staff. God said to Moshe (Numbers 20:8), “Take <the staff> and gather the community.” The “staff” is synonymous with the authority and strength of the tzaddik made by means of his devotional service. Through it, all the enemies are subdued—both below and above. +{“The st aff of your st rength God will send from Zion; rule amid st your enemies” (Psalms 110:2).} And this is the meaning of, “The staff of your strength God will send”—namely, the mitzvot and good deeds, which are TZIuNim (signs) of exalted things. From them the “staff of strength” to subdue the enemies is made. And this is, “rule amidst your enemies.” From this we can conclude that someone who is in the company of the sage during the <discourse>, his evil is <subdued>, as above. +And this is the meaning of (Lamentations 2:19), “Pour out your heart like water before the countenance of God.” “The countenance of God” corresponds to the lessons and interpretations of the Torah, as in (Leviticus 19:32), “Honor the countenance of the ZaKeN (the sage).” The ZaKaN (the beard) is the honor of the face. And they [the Torah lessons and explanations] are the Thirteen Rectifications of the Beard, the Thirteen Principles of Torah Interpretation. <And this is: “Pour out your heart….”> A person needs to pour out his words and prayer prior to drawing Torah lessons, as explained. +And this is (Numbers 20:6), “[Moshe and Aharon moved away] … and fell on their faces”—when they heard the quarrel. They understood that because of the fall of the Torah lessons/the face, the quarrel began. + +Section 5 + +5. And when a person prays before the lesson, he has to pray with entreaties, asking God for an undeserved gift. He should not make it contingent upon his own merit, even if his staff of strength from his devotional service has now been aroused. This staff is not for self-aggrandizement, but for humbling the evil of the community. +This is because in a group of people, there are those who are good and those who are wicked. He has to humble the evil of the wicked, as explained. But before God, he must stand like a pauper and a beggar. He should plead instead of relying upon <his own merit>. This is (Deuteronomy 3:23), “At that time I pleaded with God, saying.” He has to plead whenever it is that he wants to “say”—i.e. prior to giving the lesson. +And this is the mistake which Moshe made. God said to Moshe: “Take the staff and gather the community. Then speak to the boulder in their presence.” He was to take the authority of his strength which he had by virtue of his mitzvot and good deeds, “And gather the community.” For at a time of gathering, when there are also wicked people amongst them, a staff of strength is necessary in order to subdue their evil. +But afterwards, “Then speak to the boulder in their presence.” It isn’t “speak[ing]” unless [it’s said with] humility. He should pour out his words and prayers with pleading, like a pauper and a beggar. “To the boulder”—i.e. to the Supernal Heart, as above. “In their presence”—specifically. The assembly should be there at the time, so that he can bind himself to their souls. +But he [Moshe] did not do this. <Rather,> he made mention of his goodness and righteousness while praying. He did not make use of the staff for the assembly, but used the staff while praying. +This corresponds to (Numbers 20:11), “Moshe raised up his hand [and struck the boulder twice with his staff].” “His hand” alludes to prayer, as in (Exodus 17:12), “His hands were faith,” which Onkelos translates as, “[His hands] were spread out in prayer.” He raised up his prayer and did not bind himself to the assembly. “And struck the boulder twice with his staff,” as if to say, “He struck the rock and water flowed” (Psalms 78:20) —he struck the Supernal Heart, like people taking something by force, with coercion. This is because he [Moshe] came with the strength of his good deeds. +And this is the striking of the boulder twice. One striking was the taking of the Torah lessons by force, with coercion. He did not ask for it gratis, as explained. And there is another striking. For “whoever presses the hour, is pressed by it” (Berakhot 64a), and he passed away prematurely. And with his passing, the Divine Presence, which is the Supernal Heart, wails and cries over him. And this is “twice,” for both Moshe and Aharon died as a result of the striking. As is written (Numbers 20:13), “These are the Waters of Strife….” +Because of this, a person should not pressure himself about anything. Rather, he should request with pleading. If God will give it to him, He will give it; and if not, not. {“Because you did not have enough faith in Me to sanctify Me in the presence of the Jewish people, therefore, you shall not bring this assembly to the land that I have given you” (Numbers 20:12).} +And this is, “Because you did not have enough faith in Me”—i.e. prayer, as mentioned. He raised up his prayer above the prayer of the assembly. He did not bind himself with <their souls>. And prayer is faith, as in, “His hands were faith.” +“To sanctify Me in the presence of the Jewish people.” Specifically, “to sanctify Me.” For through the multitude’s <prayer, His name> is made holy. “Therefore, you shall not bring this assembly to the land that I have given you.” <This> hinted to his passing away. For at the time of the tzaddik’s passing, holiness is also added above, as is known. Thus, that which was decreased through them is now completed through them. + +Section 6 + +6. Now, in the merit of the Torah which we draw, we merit to the Land of Israel, as in (Psalms 105:44), “And He gave them the lands of the gentiles.” But the Land of Israel is one of the three things which are acquired through suffering (Berakhot 5a). And the main suffering is the detractors, the wicked people, those “who had given a bad report about the land” (Numbers 14:37). +The first thing that has to be done is to subdue these wicked people, and to punish them with the sword and with death. By doing this, it is afterwards possible to go to the Land of Israel. Yet, it is impossible [to acquire] the power to punish the wicked except when this power is received from EDoM. For this is his power, as in (Genesis 27:40), “But you shall live by your sword.” He draws from the planet Ma’EDiM (Mars). + +Section 7 + +7. And know! the spiritual forces which are created from the letters of the Torah originated <by this sage>—they are bona fide angels. They receive the power from Edom in order to punish the wicked with the sword and with death. And they are created in the concept of (Psalms 68:12), “The Lord gives the word, the heralds are a mighty host.” They punish the wicked, as in (ibid. 91:11, 13), “He will charge His angels on your behalf…. Upon the lion and the viper you will tread.” + +Section 8 + +8. Now, these spiritual forces/angels are commensurate with the renewal of the Torah, and the renewal of the Torah <is> the holiness that is added above. The more the holiness, the more Torah that is drawn; the more the Torah, the more numerous the angels. The reverse is also true. In other words, there are times when the [level of] holiness is so inferior that the angels created from the Torah insights are weak. They lack the ability to receive the power [needed] to punish the wicked with the sword and with death. They only have strength to subdue the wicked and bring fear into their hearts, but not to punish them with the sword and eliminate them entirely. + +Section 9 + +9. And there are times when even just subduing them is not within the power of these angels; so weak are they because of the inferior [level] of the holiness. The only power they have is to stir the nations against the wicked people who give a bad report about the land. +This is how it now is in <this bitter> exile. We do not have the power to punish the wicked on our own; only through <gentile law>, as in (Habakkuk 1:4), “The wicked besets the righteous, therefore, the judgment goes out crooked.” For the wicked man surrounds the tzaddik, and we on our own do not have the power to repel him except through <gentile courts>—to have him judged according to their laws and to receive from them the power to oppress the wicked. +And know! occasionally it is God’s plan that the wicked besets the tzaddik and the tzaddik doesn’t have the ability to repel him except through <the gentile courts>. Through the strength of the judgment, the judgment of holiness, which had fallen between the forces of evil, emerges. <And> the tzaddik takes it out from between the evil forces, so that the judgment goes out from its crookedness. For it became crooked [while] between the forces of evil, as in (Psalms 147:20), “Judgments—they know them not.” But now, it goes out of its crookedness and is straightened out. And this is the meaning of: “Therefore, the judgment goes out crooked”—<i.e., from the crookedness which was there before>. + +Section 10 + +10. And there are times when they don’t have even this power. They haven’t the power to punish [the wicked], or to punish through <the gentiles>, or to bring fear into their hearts. The only power they have is to silence them, that they should not speak evil in front of us. This is so that their words should not be heard by the common people. And occasionally they don’t have even this power. It all depends on the inferiority of the [level of] holiness. +And this is the meaning of: { Then Moshe sent envoys to the King of Edom: “This is what your brother Israel declares: You know all the troubles that we have encountered. Our fathers migrated to Egypt…. The Egyptians mi st reated us…. When we cried out to God, He heard our voice and sent an angel who took us out from Egypt. We are now in Kadesh, a city at the edge of your territories. Please let us pass through your land. We will not go through any fields or vineyards, and we will not drink any water from your wells. We will travel along the King’s Highway.” … Edom’s response was, “Do not pass through my [land], or I will greet you with the sword!” The Jewish people said to them, “We will keep to the beaten path. If we drink any of your water… I will pay the full price. It is of no concern. Only with my foot will I pass through.” He replied, “Do not come through!” (Numbers 20:14-20).} +Then Moshe sent malakhim (envoys) to the King of Edom — “Malakhim” <means malakhim (angels), literally>, as mentioned. “The king of Edom,” as above. +This is what your brother Israel declares — In other words, these angels come into existence from the pure statements of the Jewish people, as explained. This corresponds to, “[The Lord] gives the word, the heralds are a mighty host.” +You know all the troubles that we have encountered. Our fathers migrated to Egypt — “You know,” specifically. This is because all punishments are through him, particularly the Egyptian exile. It resulted from a blemishing of the Covenant, as is known. And blemishing the Covenant brings to the sword, as in (Leviticus 26:25), “a vengeful sword <to avenge [My] covenant.” And Edom> is appointed over the sword, as explained. +The Egyptians mi st reated us…. When we cried out to God, [He heard our voice] and sent an angel [who took us out from Egypt]— Our Sages <said> that this was Moshe “who took us out.” For the blemishing of the Covenant is a blemishing of knowledge, as in (Genesis 4:25), “And Adam knew.” And the voice arouses the daat (knowledge), as in (cf. Berakhot 24b), ‘The voice arouses concentration.’ Because of this: “When we cried out to God, He heard our voice”—<for> the voice arouses daat —”and sent an angel.” This is Moshe, who is synonymous with daat. And through the revelation of daat as it should be, then, “he took us out.” +This is why we recite the Haggadah in a loud voice. For the redemption came about through voice, corresponding to, “He heard our voice.” This is also the reason it is called haGaDah, indicating the rectification of the Covenant, as in (Deuteronomy 4:13), “vayaGeD (And He told) you about His covenant.” And the main mitzvah is <to recite the Haggadah over wine>. This indicates a rectification of the daat, as in (Yoma 76b), “Wine and fragrances make clever,” and as in (ibid.), “‘tiRoSh ’: if he is worthy he becomes RoSh (foremost)—i.e., daat.” +Please let us pass through your land — They wanted to travel to the Land of Israel by way of the power of Edom, so as to receive from him the power to punish the wicked with the sword and with death. This was so that they would be able to travel <to the Land of Israel> on the King’s Highway—the King of the world—and not for the sake of worldly pleasures. And this is: +We will not go through any fields or vineyards, and we will not drink any water from your wells — This alludes to the pleasures of this world. For all this is not what we desire. Rather, what we desire is: +We will travel along the King ’s Highway — This is so that the wicked do not prevent us from following the path of the King of the world. +Edom’s response was, Do not pass through my [land], or I will greet you with the sword! — All this <was> due to the inferior power of the holiness, as explained. And this is: +We are now in KaDeSh, a city at the edge of your territories — In other words, because the KeDuShah (the holiness) is on such an inferior level, <touching on> the border of impurity, as a result: +His response was, Do not pass through my…. — For someone who is on a inferior level should not provoke the wicked, for [the wicked man] devours a tzaddik greater than he (cf. Habakkuk 1:13). +They [the Jewish people] said to them, We will keep to the beaten path — This corresponds to (Psalms 84:6), “the paths in their hearts”—<i.e.,> to bring fear into their hearts. +If we drink any of your water — “Your water” is synonymous with judgment, as in (Amos 5:24), “But let judgment cascade like water.” In other words, it is sometimes necessary to <flatter> the wicked <in the gentile courts>. +I will pay the full price — Onkelos translates this as, “their money.” It refers to the bribes <which must be doled out in the gentile courts> in order to have them willingly allow the <judgment of holiness> to be taken from the crookedness. +It is of no DaVaR (concern). Only with my foot will I pass through — I want to travel and pass through with your power, in order to silence the wicked. So that DiVReihem (their words) do not enter “my foot”—i.e. the common people. They are called foot, as in (Exodus 11:8), “And all the people who are at your feet.” +He replied, Do not come through! — All this is due to the inferior [level] of the holiness, as explained. +<From this we can conclude that one has to> pour out his prayer prior to [teaching] the Torah, and bind himself with the souls in the audience. By virtue of this, greater holiness is added above, as in (Proverbs 14:28), “In the multitude of people is the King’s splendor.” And commensurate with the increase of holiness is the increase in the radiance of Torah. And the greater the radiance of the Torah, the greater the power of the angels; the greater the power of the angels, the better he is able to punish the wicked who give a bad report. +And this is the explanation <of the Sifra De’Tzniuta>: +Nine precious rectifications were given over to the beard (zakan) — In other words, to the zaken (the sage) who sits in the yeshivah to expound [the Torah] were given the nine concepts mentioned above: 1) “take the staff”; 2) “and gather the community”—to subdue their evil; 3) “speak to the boulder”—with pleading; 4) “in their presence”—that he should bond with them; 5) to draw <words like flaming coals>; 6) to draw Torah [lessons]; 7) the creation of angels 8) to receive power from Edom to subdue <the wicked and the forces of evil>; 9) to come to the Land of Israel. +And these are <the nine> rectifications that are given over to the sage who expounds: +The more something is hidden and not revealed — This hints to the soul which is the concept of Miriam. It expires, as explained. The more it is found [to be lofty and precious] — The explanation is: Because of this sage, all that was forgotten due to the soul’s having expired is now found. And now the nine rectifications are listed in order: +The fir st rectification: Hairs upon hairs from in front of the ears to the top of the mouth — This is the concept of S’ARot (hairs), as in (Psalms 87:2), “ShaARey (the gates of) Zion,” which corresponds to, “The staff of your strength <God> will send from Zion”—<i.e. the concept of, “Take the staff,”> as mentioned above. +“From in front of the ears,” that is, prior to hearing if they would be able to accept [the Torah]; “to the top of the mouth,” they opened their mouths and said, “We will do.” This is (Ketuvot 112a), “Your mouths preceded your ears.” +The second rectification: [Hairs above the lip] from one side to the other — In other words, to subdue their evil, as above. With this he takes them out of the authority of the Other Side, and brings them into the domain of holiness. This is the meaning of “from one side to the other”—<corresponding to, “and gather the community,” mentioned above>. +The third rectification: Found below the two no st rils is a path which is full but does not show out — Namely, the concept of the ChoTeM (the nose), as in (Isaiah 48:9), “For My praise, eChToM (I will restrain My anger) from you.” +“A path which is full,” because “For those who fear Him lack nothing” (Psalms 34:10) —this is “full.” And fear is synonymous with <praise> [i.e., prayer], corresponding to (Proverbs 31:30), “But the woman that fears God, she shall be praised.” It is the concept of the nose, as in (Isaiah 11:3), “He shall breathe of the fear of God.” +“But does not show out,” for a person must humble himself and not rely upon his own merits, as explained. This corresponds to (Proverbs 25:6), “Do not show yourself splendorous in the presence of a king.” <This is the third rectification: “speak to the boulder.”> +The fourth rectification: The sides of the face are covered [with hairs] on both sides — Namely, the binding with their souls; they cover him on all sides. <This is the concept of the fourth rectification, which is “in their presence.”> +The fifth rectification: Showing out are two <holy> TaPuChin (cheeks), red like a rose — This is the concept of the openings of the heart which are niPhTaChim (opened). The mercies of the Supernal Heart are stirred and there is an inspiration of impassioned words <like flaming coals>—corresponding to “red like a rose.” +The sixth rectification: In one chut (st rand), tough black hairs TaLyan (cascading) down to the che st — This is the concept of drawing Torah, as explained. For they [the lessons] are synonymous with (Song of Songs 5:11), “[His locks] TaLtalim (are wavy) and black like a raven”—because they are “TiLei TiLim (heaps and heaps) of laws” (Eruvin 21b). They are drawn down to the chest—to the innards, as in (Psalms 40:9), “Your Torah is in my innards.” +“Cascading in one chut .” This corresponds to (Psalms 50:3), “His surroundings are exceedingly niS’ARah (turbulent)”—God is strict with the tzaddikim to a chut < haS’ARah> (a hairsbreadth) (Yevamot 121b). And when they blemish [even] a hairsbreadth worth, then they lack the ability to draw these laws, as explained. +The seventh rectification: Lips, which are red like a rose and free of hair — This is the creation of angels, as above, as in (Psalms 33:6), “By the breath of His mouth all their hosts.” “Red like a rose,” as in (Psalms 104:4), “… flaming-red fire His attendants.” +The eighth rectification: Small hairs re st ing on the throat and covering the back of the neck — In other words, to receive the power from Edom to subdue the <forces of evil> which turn their back. +“Small” is synonymous with the power of Edom, corresponding to (Obadiah 1:2), “Small have I made you amongst the nations.” “Resting on the throat” is synonymous with the sword mentioned above, corresponding to (Psalms 149:6), “The lofty praises of God are in their throats, and a double-edged sword….” +The ninth rectification: Long and short hairs which end together — This is the concept of the Land of Israel. It is divided into tribes, which correspond to (Psalms 104:25), “small creatures and great ones.” +With these, he is found to be <mighty and st rong> — In other words, when he comes to the concept of the Land of Israel, then he is called <“mighty and strong.”> For before he achieves the concept of the Land of Israel, then, “Let him that girds [his sword] not boast like he that takes it off” (1 Kings 20:11). But afterwards, when he is victorious, then he is called “a man of war.” <Ponder this well.> +This lesson was taught on Rosh HaShanah, on the verse (Psalms 89:16), “Happy is the people that knows the bla st of the shofar.” But we were not worthy of receiving from what his holy hand had written, the explanation of this verse according to the lesson. Also, prior to his delivering this lesson, some time before that he told an amazing st ory. He had a vision, either awake or asleep, and he said that the lesson “Nine Rectifications” explains this amazing vision which he related. God willing, the time will come to explain these things, elsewhere, with His help. + +Torah 21 + + + +Section 1 + +The fourth chapter of Sifra De’ Tzniuta [states]: “Atika Tamir V’satim (Atik is hidden and concealed); Z’er Anpin is revealed and not revealed.” (Zohar II, 178a) +“When you raise up the candles, [the seven candles shall shine toward the face of the menorah]” (Numbers 8:2). Rashi explains: The flame shall rise up on its own. +It is written (Psalms 139:5): “Back and front TZaRtani (You formed me).” < TZuRah (form) is the intellect>. <In other words,> there is an intellect which a person attains by means of numerous introductory explanations. This intellect is called “back.” And there is an intellect which comes to a person without any introductory explanation, but through a Godly influx. This is called “front,” the face. +Now, inspiration of the heart is born out of the motion of the intellect. This is because it is the nature of motion to create heat; the heat created in the heart being commensurate with the swiftness of the intellect’s movements. Thus, due to the Godly influx—i.e. that the intellect is bestowed upon a person swiftly, for he has no need of any introductory explanations—as a result of this swiftness, the flame of the heart rises up continuously on its own. + +Section 2 + +2. But to arrive at this concept of Godly influx is impossible, unless one sanctifies his mouth, nose, eyes and ears. Precisely these are what radiate the Godly influx to him. +In other words, a person should guard himself from allowing anything false to emerge from his mouth. <With this, he sanctifies his mouth.> And he should have fear of Heaven. <With this, he sanctifies the nose,> as in (Isaiah 11:3), “He shall breathe of the fear of God.” And he should have faith in the sages. <With this, he sanctifies the ears,> as in (Proverbs 22:17), “Hear the words of the wise.” And he should keep his eyes shut so as not to look at evil. <With this, he sanctifies his eyes.> +For precisely these are what arouse the Godly influx to come. This is because the mouth and the nose and the eyes and the ears are contingent upon the mind. They waken the mind that it should be in the category of “front,” in the category of face. +This is the concept of (Psalms 119:160), “Rosh devarkha (Your very first utterance) is truth”—the aspect of mind as it applies to the mouth. And this is (ibid. 111:10), “Reishit chokhmah (The beginning of wisdom) is the fear of God”—the aspect of mind as it applies to the nose. And this is the concept of (Proverbs 9:8), “Rebuke the wise man and he will love you”—the aspect of mind as it applies to the ears, as in, “Hear the words of the wise.” And this is the concept of (Genesis 3:7), “And the eyes of both of them were opened”—the aspect of mind as it applied to the eyes. +And precisely these are the “seven candles.” For the mouth, the two nostrils, the two eyes, and the two ears correspond to the seven candles. The menorah is the head—the mind. And the face of the menorah is the Godly influx. + +Section 3 + +3. Now, this Godly influx is synonymous with the sukkah. This is because SuKkAH corresponds to “SaKhAH (she foresaw) with the spirit of holiness.” +For the spirit of holiness is the Godly influx. And this sukkah comes about through the “seven clouds,” which correspond to the seven candles. Through them, a person attains the face of the menorah—the sukkah /Godly influx. The spirit of holiness is so called because of the wisdom; it being the spirit of wisdom which comes from holiness, as is known. +And this is the meaning of what our Sages said (Sukkah 11b): “From where do we know that one is permitted to cover the sukkah only with something that cannot be made impure and which grows from the earth? It is written (Genesis 2:6), ‘A mist rose from the earth’—just as a mist cannot be made impure and it issues only from the earth….” The mist is the above mentioned clouds. They are synonymous with holiness. +And which grows from the earth. For this would be receiver must be a sage, as the Holy One “gives wisdom to the wise” (Daniel 2:21), as in, “I have placed wisdom in the heart of all those who are wise of heart” (Exodus 31:6). + +Section 4 + +4. Now, this sukkah /spirit of holiness/Godly influx is synonymous with the concept of makifin (encircling, transcendent). For this intellect is so very great that the mind is incapable of holding it. It does not enter the mind, but encircles <it from without>. In a similar sense, we see that there are a number of profound disciplines which the human mind is incapable of understanding clearly; such as the numerous paradoxes which perplex us, e. g. foreknowledge and free will. The human mind is incapable of understanding this principle. +And this intellect is synonymous with the concept of encircling. It does not enter within the mind. Rather, it surrounds it from without, and the inner intellect receives its vitality from this transcendent intellect. +And know! <principally, the power of free choice exists> as long as the intellect is not so great that it can understand foreknowledge and free will. Then the power of free choice is as it should be, for one has the power to choose life or its opposite. +But when this transcendent intellect is <internalized in the mind> and the intellect then expands and reveals to man the [understanding of] foreknowledge and free will—then free will will be nullified. Because then, by virtue of an expansion of the intellect, he leaves the category of human and ascends to the category of angel. And then, free will is nullified. <Hence, this is> the essence of the power of free choice: <[it exists] as long as it remains unknown, as explained>. +And this is what our Sages said (Berakhot 17a): “In the future, the tzaddikim will sit with their atarot (crowns) in their heads, [delighting in the radiance of the Shekhinah].” +It should have said “on their heads.” <However, this was their intention,> because in the future free choice will be nullified. Thus, “the tzaddikim will sit.” “Sitting” indicates an absence of free choice, as in (Psalms 2:4), “He Who sits in heaven,” which indicates an absence of change. This is because motion indicates a change from one will to another, whereas sitting points to an absence of change—namely, the nullification of free choice. +And this is due to “their ATaRot (crowns).” This alludes to the aspect of encircling, as in (1 Samuel 23:26), “Shaul and his men OTRim (encircled) David.” “In their heads” and not “on their heads.” In other words, the transcendent intellects will be internalized in the mind. And then, all the profundities which <they were> incapable of understanding will be internalized, in the inner mind, and <they> will know and comprehend them. They will <truly> emerge from the category of man and <enter> the category of angel, and free choice will be nullified. + +Section 5 + +5. This is also the concept of KiDduShin (marriage), the concept of canopy. For the Godly influx corresponds to KoDeSh (holiness)/canopy—the aspect of transcendent/encircling. +This is what our Sages said (Bava Batra 75a): “Each and every tzaddik will be singed by the canopy of his friend.” This is because the transcendent intellect of one is greater than the transcendent intellect of the other, and the intellect which is transcending to one is immanent to the other. +This corresponds to the seven days of celebration which follow the wedding ceremony—i.e. the concept of the seven candles through which the transcendent intellect is internalized. It also corresponds to the seven days of mourning, God spare us. We mourn over a person whose soul has expired so that his soul will ascend to the light of the face by means of these seven days, <as is known>. + +Section 6 + +6. This is the reason for the spittle of the levirate ceremony. It is written (Deuteronomy 25:9), “She shall spit toward his face”—specifically his face. For this one [her first husband] remains without offspring. He did not leave a blessing after him that they might draw the intellect of the face into the world through their good deeds. And his brother does not want to perpetuate the name of his deceased brother and does not want to marry her. +Because of this, “She shall spit toward his face.” For he does not want to draw the dead man’s soul into the world so that he might rectify the light of the face. And occasionally, in this spittle appears the face of the departed. The departed’s face —specifically. With this spittle he [the brother] is shamed, and embarrassment is mainly [exhibited] in the face. And this is because he did not want to establish the name of his deceased brother. +{“This is not true of my servant Moshe. He is the mo st tru st ed of all My house. Face to face I speak with him… a true picture of God he beholds… Miriam became leprous… Let [Miriam] not be as one dead, who comes from the womb of his mother with half his flesh eaten away… Moshe prayed, El, please heal her… If her father had spit in her face, would she not be embarrassed for seven days? … For seven days, Miriam remained quarantined outside the camp…” (Numbers 12:7-15).} And this is the concept of (Numbers 12:14), “If her father had spit in her face, would she not be embarrassed for seven days?” Specifically “seven days”—the seven clouds by which the face of the menorah shines. But he refused to establish the name of his deceased brother, and therefore “she shall spit toward his face”—i.e. shamefaced. +This is what our Sages said (Yevamot 52a): “The levirate sister-in-law is taken [as a wife] through a proclamation.” This is the opposite of embarrassment, corresponding to (Psalms 29:9), “All proclaim, ‘Glory!’”‘—the opposite of “embarrassed for seven days.” +And Miriam, in blemishing the glory of Moshe—he being synonymous with the Godly influx, as in (Exodus 34:30), “For the skin of his face shone brilliantly”—blemished the concept of the seven candles. This is because Moshe was humble, self-effacing and patient. His being shamed did not make him angry, which is the perfection of the aspect of nose. And it is written of him (Numbers 12:8), “Face to face I speak with him”—this is <the perfect sanctification of> the aspect of mouth. And it is written of him (ibid.), “A true picture of God he beholds”—this is <the perfection of> the aspect of eyes. And it is written of him (ibid.:7), “He is the most trusted of all My house”—this is <the perfection of> the aspect of ears, corresponding to (Proverbs 11:13), “A trustworthy spirit conceals the matter,” as brought in the Zohar . +Because of this, she became leprous. “Leprosy is the SeGiRu (the containment) of the supernal light” (Zohar III, 49b) —i.e. the light of the face, mentioned above. And it is written of her (Numbers 12:15), “For seven days, she remained SaGaR (quarantined) outside the camp.” +And this is what Aharon requested (ibid. 12:12): “Let [Miriam] not be as one dead, who comes from the womb of his mother with half his flesh eaten away.” Because of the containment of the supernal light, she is in the category of the dead, for “a leper is considered as dead” (Nedarim 64b). +“Who comes from the womb of his mother.” This is the concept of the levirate marriage. By means of the levirate marriage, his wife is his mother—his wife becomes his mother. +“With half his flesh eaten away.” In other words, he has no mate. This is because “husband and wife are two halves of a body” (Zohar III, 109b). But now that his wife is his mother, the result is that half his flesh has been eaten away and there is no marriage partner for him. +{The explanation is as follows: When someone dies without children, his wife must undergo levirate marriage. As a result of this marriage, the dead man is reincarnated as the son born to his wife after she married his brother. As is explained in the Saba (Zohar II, 100b), “His wife is his mother.” That is, it is great suffering and punishment for the deceased that his wife becomes his mother. For now he has to be born to his wife, who becomes his mother. Because of this, without great mercy [from Heaven], it is impossible for the son born to this woman, who has undergone levirate marriage, to find his marriage partner (as is brought in the Zohar I, 92a, that it is said of him: “Perhaps another will precede him—with mercy.” See there.) +For this son of the woman who has undergone levirate marriage—who is in truth her husband, with his wife becoming his mother—has no marriage partner now that his mate has become his mother. This is what Rabbi Nachman explains: Aharon pleaded for Miriam who had blemished the intellect of the face, which is the blemish of the one who dies without offspring, that she should not, God forbid, be made to suffer the punishment of a levirate marriage. This is: “Let [Miriam] not be as one dead, who comes from the womb of his mother.” She should not be like one who dies without children, who must again emerge in reincarnation from his mother’s womb—i.e., his wife becomes his mother. That because of this: “half his flesh [is] eaten away”—namely, half his body is consumed. In other words, he has no marriage partner, for she is half his flesh, half his body, as explained.} + +Section 7 + +7. Now, there are times when the “mentalities” and the Godly influx are concealed, in the aspect of pregnancy. Then, the most beneficial thing for a person is crying out—be it in prayer or Torah study. +For concealment/pregnancy corresponds to (Deuteronomy 32:18), “The Mighty One Who bore you, you exhausted,” as in (Isaiah 37:3), “There is no strength to give birth”—like a woman who is too exhausted to give birth. When she crouches to deliver she screams seventy screams, equal to the number of words in Psalm [20], “May God answer,” and then gives birth (Zohar III, 249b). These seventy screams correspond to the seven calls which David uttered over the water (Psalm 29), with each one comprised of ten <as is known>. +<These cries> which a person cries out during his prayer and Torah study, when his mentalities are <concealed> in the aspect of pregnancy, parallel the cries of the woman in labor. And the Holy One, who knows just how the mentalities are concealed, He hears our cries. These cries are in place of the cries of the Divine Presence—as though She were crying out—and then She gives birth to the mentalities. This corresponds to [the teaching] (Orach Chaim 61:4): The voice arouses concentration—i.e. the mentalities. +And this corresponds to, “… would she not be embarrassed for seven days?” Seven days is the aspect of the seven calls of David. They are the seventy calls which one must cry out in order to take the light of the face from concealment to revelation; and revelation is synonymous with birth. +And then, after the birth, “the blood is decomposed and turned into milk” (Bekhorot 6b). This is the aspect of “embarrassed,” because embarrassment is when “the redness [of the cheeks] disappears and is replaced with whiteness” (Bava Metzia 58b). In other words, “the blood is decomposed and is turned into milk.” +And this is: “TZur Yeladekha Teshy” (The Mighty One Who bore you, you exhausted); the first letters of which stand for “TZaakateinu Yode’ah Taalumot” ([Hear] our cries, Knower of mysteries). And this is TeShY: an acronym for “Tikaleim Shiv’at Yamim” (she will be embarrassed for seven days). + +Section 8 + +8. Now, when a person studies Torah but is unable to understand it, this is because the mentalities and intellect of this Torah and study are in the aspect of pregnancy. It is referred to by the name Yaakov. For yAaKoV is the aspect of pregnancy, as in (Hosea 12:4), “In the womb, he took his brother by the AKeV (the heel).” +And then he must cry out the above mentioned calls. This corresponds to (Genesis 27:22), “The call is the call of Yaakov.” When he is in the aspect of Yaakov, he must <cry out loud> in order to bring forth the mentalities in the aspect of birth. +And, someone whose Torah study is without understanding and contains <no> new perception should not expound it [the Torah] in public. For this Torah, which is in the aspect of Yaakov/pregnancy—even though the Holy One delights in it, as in (Shir HaShirim Rabbah 2:3), “‘V’diglo (His banner) over me is love’ (Song of Songs 2:4): do not read this v ’DiGLo, but < v’DiLuGo> (his stammering)”—should nevertheless not be expounded as is. For only things which are clear should be expounded. As <our Sages (Shabbat 145b) say of the verse>: “‘Say to wisdom: You are my sister’ (Proverbs 7:4) —if the thing is as clear to you as your sister’s impermissibility, say it; but if not, do not say it.” +{“For God chose Yaakov as His own, Yisrael as His special one” (Psalms 135:4).} And this is, “For God chose Yaakov as His own.” When it is in the aspect of Yaakov/pregnancy/without mentalities, this is the learning which the Holy One has chosen—in the aspect of “His banner over me was love.” This [learning] should not be expounded to the public. +But, “Yisrael is His special one.” YiSRAeL is the letters LY RoASh (I have a head). This is the revelation of the mentalities, the drawing of the light of the face/Godly influx into the <inner part of the mind>, as above. +And this is the concept of “Yisrael,” as in (Isaiah 49:3), “Yisrael, in you I take pride.” Specifically “in you.” The “crown of splendor”—the transcending intellects mentioned above—should be drawn “in you”—internalized. +“As His special one.” This is the Torah which he can expound to the public. + +Section 9 + +9. For we are called “am segulah” (a special nation) (Deuteronomy 7:6). This is like a segulah used for healing. Even though the dictates of nature would not necessitate that this should induce healing, nevertheless, this thing is propitious for curing. It is supernatural, something which the human mind cannot fathom. +<Israel, too, is in the category of segulah. It cannot be understood why and how the Holy One chose us as “a special nation” from amongst the other nations.> As at the splitting of the Red Sea, when Judgment accused: “These serve idolatry [and these serve idolatry]” (Shemot Rabbah 21:7), even so, the Holy One chose us as an < am segulah>. +Thus, this thing [being chosen] is like a segulah. It is supernatural and beyond human comprehension. This is the concept of encircling, explained above. And someone who has merited to these transcendent intellects, giving birth to them and internalizing them, will thus have merited to understand the segulah. It is therefore only fitting that the “specialness” be revealed to the nation that is special. +And so, each and every person, commensurate with his level, has an immanent and transcendent intellect. And commensurate with his level, that which God has granted him, to have the transcendent become immanent and to understand and originate something—it is only right that [every individual] reveal and give over this comprehension of “specialness.” That which was a segulah for him, he should disclose to the “special nation” and share his good with others. + +Section 10 + +10. And this is the explanation of the fourth chapter of Sifra De’Tzniuta: “Atika is hidden and concealed; Z’ er Anpin is revealed and not revealed.” +Atika — This is the concept of the transcendent intellects. They are hidden and concealed from every side, for the entire duration of this world. They will only be revealed in the future world. +But in Z’er Anpin, in the human disciplines—those which man is capable of comprehending—there are also [the aspects of] immanent and transcendent. And every individual, commensurate with his level, has [the aspects of] immanent and transcendent. +Now, those paradoxes which are impossible for the human mind to comprehend correspond to the aspect of Atika, whereas all the disciplines which the human mind can comprehend correspond to the aspect of Z’er Anpin. Though occasionally, they are concealed, in the aspect of pregnancy. This is: +not revealed — However, when it is revealed to him, then <it> is in the category of revealed. And all the while that this thing remained “not revealed”/concealed from him, it was like a segulah for him, as above. It is beyond his comprehension. But afterwards, when it is revealed to him, he should share his good with others, as mentioned earlier. + +Section 11 + +11. “Nachamu, nachamu (Be consoled, be consoled) my people, says your God” (Isaiah 40:1). +All the troubles, hardships and exile are only as [difficult as] one’s lack of knowledge. And when knowledge is made complete, then all that is lacking is made complete, as in (Vayikra Rabbah 1:6), “If you have acquired knowledge, what could possibly be lacking?” And it is written (Isaiah 5:13), “Therefore My nation has been exiled, for they have no knowledge.” +And the quintessence of eternal life will be in the future world, because of the knowledge [that will predominate]. Knowledge will increase, with everyone knowing God. Through this knowledge they will be encompassed in His unity, then to live an eternal life as He does. For by means of the knowledge, they will be encompassed in Him, as in the statement of the wise man (Kuzari 5): “Were I to know Him, I would be Him.” +And the quintessence of this knowing will be in the future, as in (Isaiah 11:9), “For the earth shall be filled with knowledge.” Because of this knowledge nothing good will be lacking, and it will be all good. As our Sages teach (Pesachim 50a): “Is He now not One?” To which they replied, “In the future, ‘Who is good and beneficent’ will be said at all times.” +Even the gentiles will know, with increased knowledge, but not like us. They will also know that the greatness which was theirs and the lowliness which was ours during the exile, was all actually our greatness. And even though it is presently impossible to understand all this, for reality cannot be denied, nevertheless, there will be an increase of knowledge and everyone will understand that the greatness of the gentiles was actually our greatness. To them belonged the lowliness. +And though apparently this is a great [level of] knowledge, for us, in light of the knowledge we will have, it will be a matter of derision and laughter. +This is (Psalms 126:2,3), “Then our mouth will be filled with laughter…. Then they will declare among the nations, ‘God has done greatly with these.’ God has done greatly with us.” They will know and say: The greatness which He gave to us, i.e. to the gentiles, “God has done greatly with these”—this greatness was for the Jewish people. +Even so, “Then our mouth will be filled with laughter.” In other words, we will laugh at and deride their knowledge and comprehension. For our knowledge will then be without termination or end. +Now, knowledge has both the aspects of transcendent and transcendent of the transcendent, as is brought above concerning the verse, “When you raise up the candles.” +This is the meaning of: Be consoled, be consoled — Namely, transcendent and transcendent of the transcendent. For knowledge is the consolation of all suffering. And how is it possible to achieve this knowledge? Through: +says your God — This is “saying quietly” (Zohar II, 25b), the aspect of oil, corresponding to the “seven candles.” God [alludes to] “raises its call.” This corresponds to (Psalms 83:2), “God, do not hold Yourself silent”—the cries of the woman in labor, mentioned above. +{The explanation is as follows: It is explained above that by means of crying out we merit bringing forth the mentalities from their concealment. And by sanctifying the seven candles, we merit internalizing the transcendent intellects. This is because two things are necessary in order to comprehend the holy knowledge. At first, it is necessary to bring forth the mentalities. There are times when the mentalities and the Godly influx are concealed, as above. For this, it is necessary to cry out in order to give birth to them. Afterwards, when the mentalities have been brought forth, they still have [the aspects of] immanent and transcendent. And for this, it is necessary to sanctify the seven candles, so as to make the encircling aspects and Godly influx internal—making the transcendent immanent. Study there and understand. +And this is the explanation of the verse “Be consoled, be consoled.” It is meriting to comprehend the transcendent intellects, i.e. comprehending the knowledge [of God]. As explained, this is the main consolation. We merit this by means of two aspects: crying out, through which the transcendent intellects are brought forth; and sanctifying the seven candles, through which the transcendent intellects are internalized. +And this is: “says your God.” “Says” alludes to “saying quietly.” It is the aspect of oil, which is “quietly,” as is written in the Zohar (III, 39a), “Wine raises its call, but oil [pours] quietly.” And oil is synonymous with the “seven candles,” which were of oil. “Your God”—God corresponds to “raises its call”/crying out. +By virtue of these two aspects, we merit comprehending the transcendent intellects/the holy knowledge, which is the main consolation. This is the concept of “Be consoled, be consoled”—i.e. transcendent and transcendent of the transcendent, as explained above.} +The above brief explanation of the verse “Be consoled, be consoled,” which is Rebbe Nachman’s own language, I heard from his holy lips in somewhat greater detail. I wrote it down for myself as I heard it, and I have therefore not refrained from publishing it. At fir st, he began by speaking about the subject of life and death. He said: “The difference between life and death is no more than the measure of a single cubit. Presently, a person dwells here; afterwards, he dwells there { pointing with his hand in the direction of the cemetery}.” Subsequently, he went on to discuss the subject of eternal life. That is, someone who merits true knowledge—to know Him—sees no difference between life and death. This is because, whether alive or dead, he is attached to and encompassed in the Holy One. The only thing is that now, while he is alive, he resides here; but afterwards, he resides there, as mentioned. And then, I heard all of this from his holy lips. As follows: + +Section 12 + +12. Eternal life belongs solely to the Holy One. For He lives forever. And someone who is encompassed in his root—i.e. in Him—he, too, lives forever. By virtue of his being encompassed in the One, and being one with God, he lives an eternal life like the Holy One. Similarly, perfection belongs solely to God. Other than Him, everything is lacking. But someone who is encompassed in Him [also] possesses perfection. +Now, the quintessence of encompassment, being incorporated in the One, is through knowing Him. As the wise man said: “Were I to know him, I would be him.” For principally, man is the intellect. Therefore, wherever the mind is focused, that is where man’s entire being is. Thus, when he knows and comprehends Godly knowledge, that is where he is, literally. The more he knows, the more he is encompassed in the root, i.e. in the Holy One. +Further, whatever a person lacks—be it livelihood, children, or health, or any of the other lacks—has entirely to do with a lack of knowledge. And even though there are those who are completely lacking in knowledge and yet possess the best of everything, in truth, whatever they have is nothing at all. The inverse is also true: The person with perfect knowledge who has some lack, in truth, this lack is nothing at all. As our Sages said, “[If] you have acquired knowledge, what are you lacking? But if you are lacking knowledge, what have you acquired?” For principally, lack and perfection are dependent upon knowledge. +Similarly, anger and cruelty stem from a lack of knowledge. As it is written (Ecclesia st es 7:9), “Anger rests in the bosom of fools.” This is also why a sick person is contentious, because he is then under the influence of judgments. The judgments—which are a smallness of intellect—descend upon him, and this is why he is angry.” +But in the future world, knowledge will be revealed and everyone will know God, as in, “For the earth shall be filled with knowledge of God.” And therefore, anger will then be eliminated, as in (Isaiah 11:6-9), “And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid…. And the cow and the bear… they shall neither harm nor destroy… for the earth shall be filled with knowledge of God….” For presently, because of the trait of anger, it is impossible for the wolf to dwell with the lamb. But in the future, as a result of the elimination of anger by means of the knowledge that will be revealed then, they will be able to coexist. + +Section 13 + +13. Now behold, in the future everyone will know God, even the gentiles, as mentioned. “The earth will be filled with knowledge.” But of the knowledge which they will have then, it is possible for us [the Jews] to know and to speak; whereas of the knowledge which we will have then, it is presently impossible even to speak. Currently, that knowledge is the aspect of transcendent/encircling. For the truth is that all the perfection and good which the gentiles now have, is nothing at all. As mentioned above, “If you are lacking knowledge, [what have you acquired?]” On the contrary, all their greatness and the good which they have is all for our benefit. And in the future, when the earth will be filled with knowledge, and even the gentiles will know God, then, they will understand that all the greatness and good which they had in this world was actually entirely for our benefit and greatness. +This is, “Then they will declare among the nations, ‘God has done greatly with these.’ God has done greatly with us.” In other words, all the greatness which “God has done greatly with us” {the gentiles} in this world; “God has done greatly with these,” for it was all the greatness of these {the Jewish people}. It was all for their good and benefit. They [the gentiles] will understand this with the knowledge and comprehension that they will have then. But for us, this knowledge will be a simple matter to be laughed at. For then, our knowledge will have expanded greatly. +And this is, “Then our mouth will be filled with laughter…. Then they will declare among the nations, ‘God has done greatly…’” For this knowledge and comprehension which they will then have—to say that ‘God has done greatly’—this will be a simple and laughing matter. This is because our knowledge will be very great. +And therefore, in the future, people will live an eternal life. For then, knowledge will be revealed and they will be encompassed in the One. Thus our Sages said [on the verse]: “‘On that day God shall be one and His name one’ (Zechariah 14:9) —Is He now not one? … But presently, the blessing we recite over bad news is ‘Blessed is the Truthful Judge,’ while over good tidings [we bless] ‘Who is good and beneficent.’ However, in the future, ‘Who is good and beneficent’ will be said at all times.” +This is because, in the future, when knowledge will be revealed, they will know that there is no bad in the world at all. Rather, everything is good, and everything is one. And even the exile is only because of a lack of knowledge, as in, “Therefore My nation has been exiled, for they have no knowledge.” This is why the redemption from Egypt came through Moshe. He was the aspect of knowledge. This is what is written (Exodus 6:7), “You will know that I am God, who brings you out from under the Egyptian subjugation.” This is because, principally, the redemption is through knowledge. + +Section 14 + +14. And know! also in the future, when the earth will be filled with knowledge and the transcendent intellect will become an immanent intellect, there will also be other transcendent intellects. For certainly, they will not know the Holy One’s essence. Rather, each individual will attain commensurate to his level and in line with his service, endeavors and efforts—that which he strove and labored for God in this world. +And even though they will all be purified, even the gentiles, nevertheless, there will be a great difference between them and us. For that which will then be great insight and knowledge for them, will be a joke and a simple matter for us. In our eyes this will not be considered an insight at all. As explained above, “Then our mouth will be filled with laughter…. Then they will declare among the nations, ‘God has done greatly….’” That which for them will be an insight—to understand and know the greatness of the Jewish people, and that all their good and greatness in this world was entirely on behalf of the Jews; which in truth is a great insight, for presently, in this world, this is not understood—will nevertheless for us not be considered an insight at all, but a joke and simple matter. For our comprehension and knowledge will then be very great. +And even among the Jewish people themselves, there will certainly be a great difference between each and every tzaddik; and all the more so between a tzaddik and a wicked person. For that which will be transcendent for one will be immanent for the other, as mentioned earlier, “Each tzaddik will be singed by the canopy of his friend.” See there. And as in the explanation of the verse, “For the earth shall be filled with knowledge of God, as the waters cover the sea.” +For in the common intellect, everyone will be equal. Everyone will know God, even the gentiles. But in the depth of the wisdom, each individual will be in accordance with his level—like the waters which cover the sea. On the surface the waters are level in each place, but in depth they are very different. In one place the waters are shallow and not much above the ground. However elsewhere they get deeper and deeper. And in another place they reach down into the depths. In the future, this will likewise be the case with the knowledge of God. +This is the meaning of, “Each tzaddik will be singed by the canopy of his friend.” For when he attains an insight which he had no knowledge of beforehand, which for him is something original, he is then inspired and set on fire by the light of this insight, for it amazes him. But someone who has already surpassed this insight, and he now comprehends things which are more awesome and greater than this insight—he has no inspiration from this insight. This is, “Each tzaddik will be singed”—set on fire and inspired—”by the canopy of his friend”—by the insight which for his friend is a simple matter that neither sets him on fire nor warms him at all. He thus has to cover and canopy himself, for this insight neither warms him nor sets him on fire at all. But the other tzaddik, the one lower than he—he is singed and set on fire by it. +{This matter is better elucidated by what has been explained above, that as a result of the motion of the intellect—synonymous with the Godly influx/comprehension of the transcendent intellects/comprehension of the holy knowledge—heat is born in the heart. Thus, in the main, the heat and inspiration of holiness stems from comprehension of the transcendent intellects, comprehension of the knowledge. +With this, this matter of “Each tzaddik will be singed by the canopy of his friend” is explained very well. That is, for this tzaddik it will be considered a great insight. So much so, that he is singed by it. Because, as explained, the comprehension of knowledge brings forth heat, and he will therefore be singed by it. But, for the tzaddik who is on a higher level than he, this is not considered an insight at all. He is not at all singed or warmed by this comprehension. Rather, he has to canopy and cover himself with a different, more exalted, insight, in order to warm himself. +Thus, that which is explained above regarding the statement “Each tzaddik will be singed by the canopy of his friend,” that he will be singed by the transcendent intellect of his friend—for the transcendent intellect of this one is greater than the transcendent intellect of the other, and the intellect which is transcendent for one is immanent for another, because the canopy alludes to the transcendent lights—is one and the same as that which is written here. This is because the ChuPah (the canopy), which is the transcendent/encircling, is literally synonymous with ChiPuy (canopying) and covering, for it warms a person. For principally, the heat and inspiration stems from the aspect of comprehension of the transcendent intellects, as above. Understand this well.} + +Section 15 + +15. It is also possible that there will be a number of tzaddikim who, when they arrive in the World to Come, will find themselves awed by the insights which a tzaddik greater than they comprehended in this world. And they will be singed by [these insights]. But for the great tzaddik, these were insights of this world. +Likewise, for the gentiles, it will be a great insight for them when they arrive at <the simple intellect of an ordinary, simple Jewish person>, which he has in this world. In other words, they will know of the Jewish people’s devotions and the holiness of the mitzvot which they have, which they performed in this world. For them, this that they will know and experience a little bit of holiness—much as the devout and simple person experiences in this world through a simple devotion, without any insight—will be <a unique and awesome matter>. And when the gentiles will attain this, it will be a great insight for them; whereas [with regard to] us, the holy nation, there is no equal to our comprehension, and certainly not to the comprehension of the tzaddik. + +Section 16 + +16. Now, perfection of knowledge is when the transcendent intellects become immanent intellects. Then a person is saved from all suffering. For example: When a person scouts and lays a trap for his neighbor in order to kill him, it is necessary [for the neighbor] to disguise himself so that he is not recognized. As is it written (Job 14:20), “You change his appearance, and send him away”—changing the appearance through different garments enables him to be free of him. +The same is true in the principal [aspect] of man, i.e. in the intellect. There is the aspect of garment—namely, the intellect and the encircling. He has to make the transcendent immanent, and make himself different transcendent intellects/different garments. By doing so, he is saved from all ambushers and attackers. This is because MaLBUSh (garment) is numerically equivalent to ChaShMaL. And from the chashmal all the destroying angels flee. +This is (Proverbs 31:25), “Might and grandeur are her garment, and she laughs to the very end.” By means of the garment/the chashmal, which is a garment of might and grandeur, a garment of strength and beauty, “she laughs to the very end.” He has no fear of him at all, as mentioned. +And the main time for this is the month of Elul. <This is the time of comprehension>. And this is, “L’vushah Va’tischak L’yom Æcharon (her garment, she laughs to the very end),” the first letters of which are ELUL . + +Section 17 + +17. And this corresponds to the seven days of mourning, God forbid. [We mourn over a person whose soul has expired] so that his soul will ascend to the light of the face [by means of these seven days] {see above}. Therefore, a mourner is obligated to perform KRiAh (rending one’s garment). This is because KRA is numerically equivalent to ShA (370), <namely the ShA lights of the supernal face which are drawn from the rectification Truth, as is known>. This is numerically equivalent to two times the Holy Name El, when spelled out. For El is the light of the face <as is known>. + +Section 18 + +18. They asked: The intellect has transcendent aspects—i.e. [aspects] which do not enter the inner intellect of a person. The Torah also has transcendent aspects; they encircle the Torah and do not enter into the Torah. And in the category of transcendent aspects, there are those which are encircling and stand before the eyes. It is just that they transcend and do not enter the intellect. And there are those that are concealed. They have not yet come even to the category of transcendent. This is the aspect of pregnancy. +What can be done so that the transcendent aspects of the Torah enter into the Torah, within, and the transcendent aspects of the intellect enter into the inner intellect? In other words, [what can be done] so that in the first place the transcendent aspects of the Torah will come and be revealed—from concealment to transcendent; and so that afterwards, the transcendent aspects of the Torah will enter within; and so that the transcendent aspects of the intellect, which because of his human shortcomings are impossible for him to comprehend, go from transcendent to immanent? In other words, [what can be done] so that it goes from concealment to transcendent and then the transcendent becomes immanent? +{This question was asked in the realm that it was asked, and he, [Rebbe Nachman] of blessed memory, gave an answer for it. I heard so explicitly from his holy lips. And then later on, we merited to hear this entire lesson. And now, the answer for the above question and query should be clear to the reader. For the main question is, how are the mentalities brought forth from their concealment? And afterwards, once they are brought forth, how do we merit internalizing the transcendent intellects? +How one merits to this has all been clearly explained. That is, by means of crying out in Torah and prayer we merit bringing forth the mentalities from their concealment. And by virtue of the holiness of the seven candles—i.e. sanctifying the eyes so as not to look at what is forbidden to observe and so on, as well as sanctifying his mouth, his nose, and his ears, as explained—we merit internalizing the transcendent intellects. The explanation of this matter—its proofs and where these awesome mysteries are hinted at—has all been thoroughly clarified above. +Happy is he who truly puts his heart into studying them; studying and teaching, keeping, practicing and fulfilling.} + +Torah 22 + + + +Section 1 + +The fifth chapter of Sifra De’ Tzniuta [states]: +“‘In the beginning, the Lord created.’ ‘In the beginning’ is a complete-statement; ‘He created’ is a half-statement. Father and son. Hidden and revealed. Upper Eden, which is hidden and concealed. Lower Eden.” (Zohar II, 178b) +Know! there is a seal and there is Chotem B’tokh Chotem (a seal within a seal). +A seal. For there are those who rebuke the generation. They correspond to the feet and are called feet because they are “the teachers of God”—i.e., they teach God, as it were, giving Him advice. And they go as His emissaries to the Jewish people, rebuking them and returning them to the Holy One. By virtue of this they are called feet, because of the advice; as Rashi comments on, “And all the people that are at your feet” (Exodus 11:8): “who go in the ways of your advice.” And [they are called feet] by virtue of the going, for they go as His emissaries to rebuke. +Now, when the Holy One issues a decree of judgment in the world—the judgment is the Torah, for it has to be a Torah-judgment—and because they [the tzaddikim] are “the teachers of God,” He takes counsel with them and reveals to them the Torah-judgment which has been decreed against the generation. They [the teachers] cover over this Torah-judgment and seal it—corresponding to (Song of Songs 4:12), “a spring sealed up”—so that the outside forces do not draw nourishment from it, so that it should not be made into a harsh judgment, God forbid. This corresponds to (Isaiah 8:16), “Seal the Torah among My disciples”—that is, the Torah-judgment is sealed by “the teachers of God,” so that the outside forces should not draw nourishment from it. +And they, when the Torah judgment is revealed to them, they go and rebuke the generation in order to have them improve their ways, so as to mitigate the judgment. And even when they reprove, they are careful to seal and conceal [the judgment], so that the outside forces do not draw nourishment, as in (Job 33:16), “With their reproof it is sealed up.” Because of this they are synonymous with the concept of seal. +Expulsion and dispute, the very opposite of peace, abound in the world. This is as in (Job 18:18), “And from the world he will be banished”— chotem (seal) becomes nidat (banished), for they are numerically equivalent, as is brought. These “teachers of God” increase peace in the world; as is written (Isaiah 54:13), “And all your children shall be the teachers of God, and great shall be the peace of your children.” For they go to mediate and make peace between the Jewish people and their Father in heaven. Before the Holy One, they minimize the matter and offer endorsement on their behalf. But before the Jewish people, they magnify the transgression greatly. This is what we find of Moshe, he said to the Holy One (Exodus 32:11), “Why unleash Your wrath against Your people?”; +And when the evil of the generation overpowers the seal and destroys it, God forbid, the peace in the world is then destroyed. whereas to the Jewish people he said (ibid.:30), “You have committed a terrible transgression.” + +Section 2 + +2. There is also a seal which is above this seal—corresponding to the hands which receive reproof from those who rebuke, as in (Job 37:7), “By the hand of every man is it sealed.” And the hands are synonymous with faith, through which reproof is received, as in (Numbers 17:5), “As God said, in the hand of Moshe, to him,” corresponding to (Exodus 17:12), “And his hands were faith.” +Now, this seal needs extra safekeeping so that it should not be destroyed—so that the faith is not destroyed. For if, God forbid, the outer seal is damaged, it becomes possible for them to get close to the inner seal. They will break the inner seal by having damaged the outer seal, which is faith. +And if, God forbid, this seal of the hands is damaged, heresy—the very opposite of faith—and mistaken beliefs <namely idolatry,> ensues. Principally, idolatry has no power other than what it receives from these hands, as in (Exodus 32:4), “He took [the rings] from their hand, and formed it [the gold] in a mold.” +{As is explained in the Zohar (II, 192a) on this verse concerning the making of the Golden Calf: “What was is that made this action successful? It was because ‘[Aharon] took from their hands.’ If, when he took it from their hands, he had thrown it to the ground, then even if he had taken it afterwards, this terrible deed would not have been successful.” See there.} +His rectification is also through the concept of hands, as in (Genesis 35:4), “They gave Yaakov all the idolatrous artifacts that were in their hands.” +Chotem becomes nidat, as in (Isaiah 1:15), “Your hands are full of blood.” For YaD (a hand), when spelled out {as such: YOD DaLeT }, is numerically equivalent to NiDaT —namely idolatry, which makes impure as a menstruating woman (Shabbat 82a). + +Section 3 + +3 . And one has to see to fill the hands, which are faith, with the illumination of the Seven Shepherds. They are the embodiment of all the leaders of the generation, as in (Exodus 29:35), “For seven days you shall fill their hands.” They tend the faith, to rectify and perfect it. This is why they are called shepherds, as in (Psalms 37:3), “… and shepherd faith.” +It is they who draw the essence of Jewish faith to the generation. This corresponds to (Deuteronomy 33:3), “All his holy ones are in Your hands”—for they are synonymous with the embodiment of all the generation’s leaders. And this corresponds to (Hoshea 12:1), “With the holy ones He is faithful.” And this is why Moshe, who is one of the Seven Shepherds, is called the Faithful Shepherd <because he shepherds the faith>. + +Section 4 + +4. But it is impossible to come to these shepherds, who are the embodiment of holiness, except through boldness. As our Sages teach (Avot 5:20), “Be bold as a leopard,” as is written (Exodus 15:13), “Boldly You led [them] to Your holy shrine.” In other words, by means of boldness one enters into holiness. +This is because there are shepherds from the Other Side who are also the prominent leaders of the generation. They force people to submit to their control. Primarily, their rule stems from brazenness; for “brazenness is kingship without a crown” (Sanhedrin 105a). +With their brazenness, they are like dogs, as in (Isaiah 56:11), “The dogs are brazen, [they never have enough]; they are shepherds [who cannot understand].” +And similarly (Sotah 49b), “The face of the generation is as the face of the dog.” +Therefore, it is impossible to be saved from them, from their authority, except through boldness—standing up against their brazenness. And then, “Boldly You led [them] to Your holy shrine”—entering into holiness. +And all sounds: whether of crying out, or of sighing; whether the sound of the shofar, or the sound of song—they all are the concept of boldness, as in (Psalms 68:34), “Behold, He puts into His voice a bold sound.” + +Section 5 + +5. And every person must show great compassion for the flesh of the body, illuminating it with every insight and perception that the soul perceives. The body should also be informed of this perception, as in (Isaiah 58:7), “Hide not from your own flesh.” Specifically from “your own flesh.” Do not hide your eyes from showing compassion for your flesh—the flesh of your body. +For it is necessary to show great compassion for the body, to see to purify it, so as to be able to inform it of all the insights and perceptions which the soul perceives. This is because the soul of every human being is continuously seeing and comprehending very exalted things. But the body knows nothing of them. Therefore, every person must show great compassion for the flesh of the body. He should see to purify the body so that the soul will be able to inform it of all that she is always seeing and comprehending. +Now, when the body is in this category, it benefits the soul. For there are times when she falls from her level. However, if the body is clear and illuminated, the soul is capable of picking herself up and returning to her level because of the body. That is, through the pleasures of the body, she will be able to recall and ascend to her own pleasures. For now that the body is also good and right, it doesn’t get trapped in the pleasures. Thus the soul is capable of returning by means of the pleasures of the body, to her position and her pleasures. +Likewise, by means of the lasting impression which the body has because of the enlightenment with which the soul previously illuminated it, she can now recall and ascend and return to her level. This corresponds to (Job 19:26), “From my flesh I will behold God”—specifically “my flesh.” In other words, by means of the flesh of the body he will behold God, that is, perceptions of Godliness. That is, the person—with his body—will see and behold exalted perceptions; that which the soul is always perceiving. +But when the body possesses brazenness—corresponding to, “The dogs are brazen”—the soul cannot support herself and draw closer to the body, to inform it of her perceptions. This is because she might become ensnared in the aggressiveness and brazenness of the body—that the body is brazen and strong in [its attachment to] the desires. +Thus it is necessary to have holy boldness—i.e., sounds, as above. With this, the brazenness of the body is broken. For “Sighing breaks a man’s body” (Ketuvot 62a). And by breaking the brazenness and aggressiveness of the body, the soul is able to bring herself closer to the body. She will not be ensnared there. +This corresponds to (Psalms 102:6), “From the sound of my sighing, my bone has clung to my flesh.” “ATZMi (my bone)” is the soul, which is the ÆTZeM (the essence) of a person. This is because man’s principal essence—that which man calls “I”—is the soul. She is the essence that is eternal. +But because of the brazenness of the body in its desires, the soul—which is the essence of man—is then distant from his flesh and his body. However, by means of the sound of sighing—the concept of holy boldness—the brazenness of the body is broken. And then the essence draws closer to the flesh—i.e., the soul to the body. This is, “From the sound of my sighing, my bone has clung to my flesh.” +And the concept of the sound of the tekiah (shofar blasts) corresponds to “from the sound of my sighing.” It breaks man’s body, as in (Amos 3:6), “Shall a shofar blast be sounded in the city, and the people not be afraid?” +And through them, a person will be able to come to the shepherds, mentioned above. This is the concept of tekiah, shevarim, teruah. Tekiah: these are the sounds, the “sound of boldness” <namely, holy boldness>. SheVaRim: because through them [the sounds], the brazenness of the body is ShaVaR (broken). TeRuAH: this corresponds to (2 Samuel 5:2), “You TiR’AeH (shall tend) My people,” as explained above. They are the shepherds of holiness to whom it is impossible to draw close except by means of holy boldness, which is the sounds of holiness/the sound of the shofar. +And this is (Genesis 17:23), “He circumcised the flesh of their foreskin, on that etzem (very) day.” And it is written (ibid.:26), “On that very day Avraham was circumcised.” “That day” alludes to the sound of the shofar: it is to be blown during the day (Rosh HaShanah 28a), as in (Psalms 20:2), “God will answer you on the day of your distress.” Through this, the foreskin of the flesh is circumcised and broken, and he receives the light of the etzem (essence). + +Section 6 + +6. Similarly, in the general category of human beings there is the concept of essence and flesh. That is, the true sage—he being the soul of the nation, for they are below him—is synonymous with the essence. Vis-à-vis him, the nation is synonymous with the flesh. +And when they <are attached to him> as the flesh of the body is to man’s bone, they hear the sound of sighing—that is, the voice of the sage. It breaks their body, as in, “Sighing breaks a man’s body.” This enables him to come near, to draw closer to them, as in, “From the sound of my sighing, my bone has clung to my flesh.” +But when they are not in the category of flesh, they do not at all hear the above mentioned sound of sighing. And even if they hear <a sound>, they don’t hear the essence of the sound, but only its echo. + +Section 7 + +7. An echo is: Know! when the sound of holiness is aroused, then, through it, the sound of the Other Side is aroused. This is because as a result of the transgressions, destroying forces are created. “And they cry out: ‘Give us sustenance! <Give us life!>’” (Tikkuney Zohar #6, p. 22a). When the sound of holiness does not strengthen and arouse itself, they are quiescent. But as soon as the sound of holiness is aroused, they immediately become aroused and begin to cry out and petition against it. This is the echo: it stems from the sound of holiness. +{“Though our transgressions bear witness again st us, God, do it for the sake of Your name” (Jeremiah 14:7) . } This corresponds to, “Though our transgressions bear witness against us”—bearing witness implies nothing other than crying out (Rashi, Deuteronomy 26:5). That is, the transgressions cry out in us—within us, literally—because the sound of holiness has been aroused. +As it is written of the woman of Tzarfat (1 Kings 17:18), “Have you come to me to recall my transgression?” That is, as long as Eliyahu was not there and the holiness not so overpowering, her transgressions were quiescent. But, because Eliyahu’s holiness had been aroused there, her transgressions were remembered and aroused to cry out and accuse her. +And this is, “Though our transgressions bear witness against us.” The transgressions cry out within us. And even when we cry out [with] some sound of holiness, we do not merit hearing the sound of holiness itself—so that we might use it to break the brazenness of the body—but only the echo, the sound of our sins which are aroused against the sound of holiness. They cry out within us. [Therefore] “God, do it for the sake of Your name.” You Yourself should do it for the sake of Your name, and take pity on us for Your sake alone. +However, when one is not in the category of flesh of the sage, he [the tzaddik] being the concept of the etzem, then he doesn’t hear the sound itself. Rather, [he hears] the echo—namely, the sound of the transgressions which are aroused by this sound. +{The Talmud teaches: “Someone sounds the shofar inside a pit, [what is the law for one st anding outside]? If he heard the sound of the shofar, he fulfilled his obligation; but if he heard the sound of the echo, he did not fulfill his obligation” (Rosh HaShanah 27b) . } And this is, “Someone sounds the shofar inside a pit.” It corresponds to (Psalms 88:7), “You placed me in the lowest of pits.” He sighs and trumpets <about the past>. “Those standing outside”—[this alludes to] those not in the category of flesh. “If he heard the sound of the shofar— yaTZA (he fulfilled his obligation).” That is, he is able la’TZAit (to depart) from his evil. “But if he heard the sound of the echo—he did not yaTZA,” as explained. +Thus, if one is not in the category of flesh, he does not hear the sound of his own sigh. For the body is so very distant from the essence/soul that it is not in the category of flesh, and can therefore not hear the sound of his sighing. Likewise, the sound of the sage’s sigh; if one is not in the category of flesh of the sage, he doesn’t hear its sound, but only an echo, as explained. + +Section 8 + +8. Now, the concept of flesh is achieved through service. By serving the sage, one becomes the flesh of the sage. Similarly, by the body serving the soul through the performance of precepts which require action, the body becomes the flesh of the soul. +And when the BaSaR (flesh) is in this category, then (Isaiah 41:27), “To Jerusalem, a m’VaSeR (a messenger of good tidings) I will send”—from the BaSaR of the one that is circumcised, Jerusalem is made complete. For she is [called] “a faithful city” (ibid. 1:26). +In other words, one merits to achieve faith—the encompassing of holiness—which is received from the true tzaddikim of the generation. For it is impossible to draw close to them except through holy boldness, which corresponds to all the sounds of holiness. By means of this, the brazenness of the Other Side, the brazenness of the body, is broken and one merits drawing closer and being attached to them. And through this, one merits to complete faith, corresponding to, Jerusalem, “a faithful city.” + +Section 9 + +9. Now, holy boldness is achieved through joy, as in (Nechemiah 8:10), “For the delight in God is your boldness.” In other words, [it is achieved] through the concept of “naaseh v’nishma (we will do and we will hear)” (Exodus 24:7). This is the concept of joy. As our Sages said (Shabbat 88a): “At the time that the Jewish people said, ‘We will do and we will hear,’ 600,000 angels descended and placed two crowns on the head of each one of them… and when they sinned, they were taken away. But in the Future the Holy One will return them [the crowns] to them, as is written (Isaiah 35:10), ‘an everlasting joy on their heads.’” Thus, “we will do” and “we will hear” are synonymous with joy, corresponding to “an everlasting joy on their heads.” +And know! these two ornaments with which they were crowned at Chorev as a result of “we will do and we will hear” correspond to “In the beginning, He created.” As is brought in the fifth chapter of Sifra De’Tzniuta: “‘In the beginning’—this is a complete-statement; ‘He created’—a half-statement. This is Upper Eden, <and this is> Lower Eden; upper wisdom <and> lower wisdom; father and son.” +For “we will do and we will hear” corresponds to [concepts] hidden and revealed. “We will do” is synonymous with the revealed—i.e., the precepts that each and every person can fulfill commensurate with his level. And “we will hear” is synonymous with the hidden—that which is elevated and hidden from him, so that he is incapable of serving [God] with this. +For example: Every precept has that which accompanies it. Aside from the command recorded in the Torah to fulfill the precept, there are additional statements in the Torah, such as, “And God spoke to Moshe,” as well as the other statements of the Torah surrounding the precept. +Now, the service which is contained in these Torah statements accompanying the precept corresponds to “we will hear,” the hidden. For the precept itself, <which we> can fulfill, <is called “we will do”>. But the service contained in these statements, we have no knowledge of—corresponding to “we will hear,” the hidden. +This corresponds to Torah and prayer. “We will do” is synonymous with Torah—the revealed, that which we know to fulfill. “And we will hear” is synonymous with the hidden, corresponding to the statements of Torah. These are the statements of Torah accompanying each precept—the concept of hidden, with which one does not know how to serve the Holy One. It corresponds to prayer, <which itself indicates> a cleaving [to God]. This is because “hearing is dependent upon the heart” (Tikkuney Zohar #58), as is written (1 Kings 3:9), “Give Your servant a hearing heart.” +And the service of the heart is prayer (Taanit 2a) —namely, negation [of the self] and cleaving to the Infinite One. This is because, conceptually, the Infinite One is that of which we have no grasp. And, because one has no grasp of this {namely, of the above mentioned statements of the Torah, for it is the concept of hidden}, it corresponds to prayer/cleaving to God—which is nothing other than negation [of the self] to the Infinite One. + +Section 10 + +10. The concept of “we will do and we will hear” applies on each and every level, and likewise in each and every world. Each individual, commensurate with his level, possesses the aspect of “we will do”/Torah—namely, that which is revealed to him. And [he possesses] the aspect of “we will hear”—which corresponds to the hidden/prayer. +For when someone comes to a level higher than the first one, then his “we will hear” takes on the aspect of “we will do,” and he then has an aspect of “we will hear” <even higher than this one>. And so it is from level to level. Each person, relative to his level, also possesses the concept of “we will do and we will hear.” +Likewise, in each world, there is the concept of “we will do and we will hear.” That which for this world is the aspect of “we will hear,” is, for the extraterrestrial world, the aspect of “we will do.” And they possess an even higher aspect of “we will hear” than this. And so it is from world to world. {“Hidden things pertain to God our Lord, but that which has been revealed applies to us and our children, forever; to do all the words of this Torah” (Deuteronomy 29:28).} +This is also the concept of the “Torah of God” and “his Torah” (Psalms 1:2). [Our Sages say] (Avodah Zarah 19a): “At first it is ‘the Torah of God.’” This is the aspect of hidden, <corresponding to,> “Hidden things pertain to God our Lord.” And afterwards, <when he merits to the level> higher than this one, it becomes “his Torah.” <His> “we will hear” becomes “we will do,” which is “… but that which has been revealed applies to us and our children.” +Thus, “Hidden things pertain to God our Lord”—this corresponds to “we will hear.” “But that which has been revealed applies to us and our children”—this corresponds to “we will do.” “Forever; to do all the words of this Torah”—he should go from level to level, so that he comes to a world where “we will hear” becomes “we will do.” +And this is, “To do all the words of this Torah.” The “words of Torah” refers to the statements of the Torah accompanying the precept, such as “And God spoke,” as explained. They correspond to “we will hear,” as above. They will be made into the aspect of “we will do.” +And thus [the verse says] “ahd olam (forever).” He should go from level to level and from olam (world) to olam. “To do”—specifically “to do,” the aspect of “we will do.” “All the words of this Torah”—the “words of Torah” correspond to the statements of the Torah accompanying the precept. They are the aspect of hidden/”we will hear,” as above. They will made into the aspect of “we will do”/the revealed. +And each person must go from level to level and from world to world, so that he is always meriting even higher aspects of “we will hear and we will do.” For him, the aspect of “we will hear”/hidden/prayer/Torah-statements-accompanying-the-precept/”Torah of God,” will each time be made into “we will do”/revealed/Torah/”his Torah”; and he will have an even higher aspect of “we will hear.” And so, each time he will be going from level to level and degree to degree, until he comes to the genesis of Creation—this being the first stage of Atzilut (the World of Nothingness). +And there, too, there is the concept of “we will do and we will hear.” The aspect of “we will hear” which is there is the true “Torah of God.” For in each world and level, “Torah of God” is but a borrowed name; only because <there is a lower level> is it called “Torah of God.” But when he comes to there, it becomes “his Torah.” However, the aspect of “we will hear” which is at the first stage of Atzilut is truly the “Torah of God.” For there is nothing higher than there, [there is] only God’s Torah itself. Then afterwards, when he is encompassed in the Infinite One, then the “we will do” corresponds to God’s Torah itself. And the “we will hear” corresponds to God’s prayer. +For there is God’s Torah, as our Sages said (Yerushalmi, Bikurim 3:3): “I fulfilled it first”; and as they said (Sotah 14a): “The Holy One clothes the naked and visits the sick”; and our Sages said (Berakhot 6a): “How do we know that the Holy One wears tefilin ?” Likewise, there is God’s prayer, as our Sages said (ibid. 7a): “How do we know that the Holy One prays? For it is written (Isaiah 56:7), ‘I will make them joyful in My house of prayer.’” +Thus we find that there is God’s Torah and there is God’s prayer. And when one merits being encompassed in the Infinite One, then his Torah is God’s Torah literally, and his prayer is God’s prayer literally. +And this is what our Sages said (Bava Kama 92a): “Someone who requests mercy for his fellow when he needs the very same thing, he is answered first.” Needing the very same thing and not asking it for himself—this is the result of his being in the aspect of nothingness, which is the aspect of “first,” namely, prior to Creation. And because he is in the aspect of first, he is consequently answered first. +{It would seem that this subject has no firm connection to that which preceded it. But actually, this subject is very clear to one who somewhat looks into it. For it is explained above and further on, that the concept of God’s prayer corresponds to pre-Creation/the concept of the Infinite One, which is the aspect of first. And because this aspect is synonymous with the aspect of nothingness, there is therefore no one who can merit to this except one who is in the aspect of nothingness. In other words, he is truly humble. And he negates himself entirely—to the nth degree of negation—as though he were not in the world, until he is encompassed in the Infinite One, wherein lies the concept of God’s prayer. +With this, a firm connection is made [to] that which is brought further on regarding the teaching of the Sages: Elazar Ze’ira… who was suspected of haughtiness and was therefore arrested. See there. For it would seem that there is no connection between the subject of haughtiness and this lesson. The subject of haughtiness is not, on the face of it, mentioned here at all. Yet, in fact, based on what has been explained, [its connection] is clearly visible. This entire matter of meriting to a higher aspect of “we will do and we will hear”—corresponding to encompassment in the Infinite One/the genesis of Creation—is impossible, except through true humility/nothingness, as explained above. +And we now have a clear explanation for how the topic of “someone who requests mercy for his fellow when he needs the very same thing” is connected to this lesson. This is because the person who prays for his fellow, even though he needs that very same thing—this is the concept of humility/nothingness. He negates himself, showing no concern for himself whatsoever. Instead, he is sensitive to the suffering of his fellow Jew. And through this negation, he is encompassed in nothingness—corresponding to pre-Creation/”we will hear”/God’s prayer. He is therefore answered first, because he is in the aspect of first, as explained.} +This is the concept of “father and son, a complete-statement and a half-statement.” For the “we will do” corresponds to revealed/Torah/”He created”/son/Lower Eden/lower wisdom/a half-statement; as opposed to the “we will hear,” which corresponds to “in the beginning”/the complete-statement/upper wisdom/Upper Eden/father/prayer/hidden. This is because each level, vis-à-vis the level above it, is a half-statement. It is like the father who, when he speaks, utters a complete-statement; yet when his small son speaks after him, he utters only a half-statement. So it is with every level vis-à-vis the level above it: it is a half-statement, whereas the level above it is by comparison the complete-statement. +And so it is from one level to the next. For all the humans, animals, birds, plants and all things in this world, are only a concept of a half-statement vis-à-vis the world which is above this world. This is because they are only representations of things higher than themselves. And so it is from one world to the next; and likewise, Creation vis-à-vis pre-Creation is a half-statement. For <the only> completeness is in the Infinite One <blessed be He>; which is where the concept of the complete-statement exists. +This is [what is meant by], “He created”—which embodies the entire Creation—is a half-statement vis-à-vis “in the beginning”—which corresponds to pre-Creation/prayer. <For> BeREIShYT (in the beginning) is YaREI BoSheT (fear, embarrassment) (Tikkuney Zohar #7), which is prayer, as in (Proverbs 31:30), “Fear of God shall be praised”—[and prayer] is the complete-statement. +Accordingly, faith is called YeRuShaLayiM (Jerusalem), as mentioned. This is because its principal construction is from “in the beginning,” corresponding to complete fear—for where there is YiRah (fear), there is ShaLeM (completeness): BeREIShYT / YaREI BoSheT /the complete-statement. +<Thus we find that faith> is from the shepherds. But it is impossible to draw closer to the shepherds except through boldness; and one merits to boldness through joy; and one merits to joy through the concept of “we will do and we will hear”—corresponding to Torah and prayer, etc. However, the main completeness of joy comes through fear, for it is written (Psalms 2:11), “rejoice with trembling fear.” In other words, the principal rejoicing and joy is through prayer/fear/”we will hear”/the complete-statement—wherein lies principal completeness. +It follows, that the principal construction of faith—corresponding to Jerusalem “a faithful city”—is achieved through prayer/fear/the complete-statement. Faith is therefore called Jerusalem, which is complete fear. Her principal construction is through fear/the complete-statement, which corresponds to BeREIShYT—YaREI BoSheT, the complete-statement. +And this is (Psalms 19:8), “The testimony of God is faithful.” “EyDut (the testimony) of God”—the EDiyim (ornaments) mentioned above—”is faithful.” Through it, faith is constructed. +This is (Genesis 49:24) “… from there the Shepherd, the evan (the Rock) of Israel.” Onkelos translates [“ÆVaN” as a composite of] AV and VeN (father and son). This is the complete-statement: father and son as one. For a half-statement corresponds to the son alone, but the complete-statement is father and son as one. Everything is encompassed there, and through this one can come to the concept of shepherds, as above. Hence this is the meaning of, “… from there the shepherd, the ÆVen of Israel.” + +Section 11 + +11. However, when one wants to emerge from this level of “we will do and we will hear” to a higher level of “we will do and we will hear,” there must be a fall prior to the ascent. This is because the ultimate purpose of the fall is the ascent [which follows]. As our sages taught (Avodah Zarah 4b): “David did not deserve [to fall victim] to that deed… the Jewish people did not deserve [to fall victim] to that deed.” It is only that the Holy One presented them with a stumbling block, for the benefit of the world. As our sages said: to teach repentance. +And this is [what our Sages teach (Shabbat 120a)]: “‘Let this stumbling block be under your hand’ (Isaiah 3:6) —these are the words of Torah. A man does not have a clear grasp on them unless he stumbled in them [first].” “The words of Torah” correspond to the statements accompanying the precept—they are, “And God spoke to Moshe,” etc.—corresponding to the hidden/”we will hear”/prayer. +“OMeiD (clear grasp) on them” is <also> the concept of prayer, for “AMiDah (standing) is nothing other than prayer” (Berakhot 6b). He makes the words of Torah/”we will hear” into the aspect of “we will do,” so that the Amidah /prayer will be “on them”—that is, he will have an even higher aspect of Amidah /prayer/”we will hear,” for when the “we will hear” becomes “we will do,” he will have a higher “we will hear.” And this is only possible if he has “stumbled in them.” This is because in order to ascend from one level to the next there must first be a fall. This is the “stumbling block.” +And this is (Jeremiah 50:20), “In that time, the transgression of the Jewish people will be sought, and there shall be none.” This is because in the Future, all will be repentance, and through repentance “deliberate sins become merits” (Yoma 86b). The sins of the Jewish people will become Torah. Therefore, the transgressions will then be sought. For they will then seek and search after the transgressions of the Jewish people, hoping to find yet another transgression, so as to make it into Torah. +Thus, “and there shall be none.” This is because all the transgressions will be encompassed in nothingness—that is, in the Infinite One; there the transgressions are turned into merits through the repentance. This is the concept of “The ultimate purpose of the fall is the ascent [which follows],” mentioned earlier. +And this is (Hoshea 14:2), “Return, Israel… for you have stumbled in your transgression.” In other words, by means of repentance, the sins become the aspect of stumbling blocks—this being the Torah, as explained. + +Section 12 + +12. {“Rabbi Yehudah ben Teima says: ‘Be bold as a leopard….’ He would say, ‘The brazen-faced person [is de st ined] for Gehennom, whereas a shamefaced person [is de st ined] for the Garden of Eden. May it be Your will God our Lord that You con st ruct Your city speedily in our lifetime, and grant us our share in Your Torah’” (Avot 5:23, 4).} This is the explanation of the Mishnah: “Rabbi Yehudah ben Teima says: ‘Be bold as a leopard….’” We can conclude from this that he was alerting to [the importance of] holy boldness. A person must be “bold as a leopard” in the face of all those who stand up against him to prevent him from his service, God forbid. He then promptly and immediately explains there [in the Mishnah] the seriousness of the blemish and the prohibition of brazenness of the Other Side. As it is written there: “He would say: ‘A brazen-faced person [is destined] for Gehennom (hell).’” +If so, it is possible to err, God forbid. It is certainly necessary to possess boldness for the sake of holiness, as explained. This is because it is impossible to truly draw closer to holiness except through boldness. As he himself said: “Be bold as a leopard.” Yet, on the other hand, brazenness is very evil. This is someone who is bold not for the sake of holiness {and all the more so when he is brazen against holiness, acting brazenly towards those who fear God, and the like}. Such brazenness is very evil, for “a brazen-faced person [is destined] for hell.” +And if so, [it is like] “a bouquet of medicinal herbs that fell in a pit” (Shabbat 66b) —for it is not clear how we should conduct ourselves [with this quality]. Regarding this, the Sage [Rabbi Yehudah ben Teima] requested: “May it be Your will that You construct Your city speedily in our lifetime.” {On the face of it, this is a great wonder and everyone is puzzled by this. What relationship does this prayer have to what preceded it? In addition, it is not the style of the Mishnah to offer a prayer and a request in the middle of its text. Yet, now, it is very clear.} +In other words, he prayed that he merit knowing how to conduct himself in the matter of boldness. That is, [he asked] that he not have any brazenness of the Other Side, but instead merit to possess holy boldness through which Jerusalem “a faithful city” is constructed. As explained earlier, one merits faith through this boldness. For it is impossible to draw closer to the true tzaddikim—who are the embodiment of the Seven Shepherds, the embodiment of holiness, for the principal faith is drawn through them—except by means of boldness, as above. And thus, “May it be Your will that You construct Your city speedily in our lifetime.” In other words, that the boldness be holy boldness, from which Jerusalem “a faithful city” is constructed. +Yet, this is [only] achieved through: “Grant us our share in Your Torah.” That is, by attaining the concept of “we will do and we will hear”—making the “we will hear” into “we will do”—”the Torah of God” becomes “his Torah.” In other words, he merits comprehending the Torah of God, as above. +And thus, “Grant us our share in Your Torah.” “Our share,” which is our portion in the Torah—i.e., the concept of “his Torah,” corresponding to “we will do”—should become “in Your Torah”—i.e., the Torah of God itself. That is, he should merit being encompassed in nothingness, as explained. He should merit comprehending the “Torah of God”/”we will hear” through which one merits joy. Through this one merits holy boldness, corresponding to, “For the delight in God is your boldness.” +And this is: “A shamefaced person [is destined] for the Garden of Eden.” This is because the truth is that holy boldness stems from embarrassment. For holy boldness is merited through joy and delight, corresponding to, “For the delight in God is your boldness.” And one merits to “delight in God” through the concept of “we will do and we will hear,” as explained. +Now, the principal completeness of joy is through fear/”we will hear”/prayer. And fear is embarrassment— yarei boshet. Thus, this holy boldness stems from embarrassment. Hence, “A shamefaced person [is destined] for the Garden of Eden.” For this boldness of holiness, which is synonymous with embarrassment, corresponds to Eden—Upper Eden, which corresponds to “we will hear”/fear/prayer. +So, in order to come to this boldness, he prayed: “May it be Your will that You construct Your city speedily in our lifetime,” as above. + +Section 13 + +13. And this is the explanation of (Bava Kama 59b): {Elazar the Small put on black shoes and went to the market in Nahardea. The servants of the Exilarch saw him. “What’s this, that your wearing black shoes?” they asked. “I am mourning for Jerusalem,” he replied. “Are you so important that you can mourn [in public]?” they que st ioned. They saw this as a public display of haughtiness and had him arre st ed. “But I am an important person,” he prote st ed. “Who says so?” the servants countered. He said, “Either you ask me something [difficult], or I’ll ask you.” “You ask,” they said. He asked them: “Someone who cuts down a budding date tree [belonging to his neighbor], what does he have to pay?” “He pays the price of date buds,” the servants replied. “But the buds would have become full grown dates!” he retorted. “So let him pay for full grown dates.” “But he didn’t take full grown dates!” “Then you tell us,” the servants said. “He should pay a sixtieth,” Elazar replied. } +Elazar the Small put on black shoes. What’s this? they asked him. I am mourning for Jerusalem, he replied — He was mourning for Jerusalem “a faithful city”—that is, for the degeneration of faith. This is why he put on black shoes, to indicate that the seal of the feet has been damaged. The seal becomes the blood of menstruation. +This is, “black shoes.” The feet were damaged and became bloodied, for this black is actually red (Niddah 19a). It happens when there is damaging of faith, because faith is primary, as has been explained. {When faith, which is the seal of the hands, is damaged, the seal of the feet is automatically damaged. For the main thing is faith.} +Are you so important that you can mourn in public? they que st ioned — In other words, they suspected him of haughtiness. Thus [they said to him], “It is your fault that the feet have been damaged,” as in (Psalms 36:12), “Let not the foot of the haughty come to me.” This is because haughtiness damages the feet, as in (Berakhot 43b), “Anyone who is haughty, it is as if he pushes away the feet of the Divine Presence.” +Therefore, because they suspected him of haughtiness, they had him arrested. For the punishment for haughtiness is imprisonment, as our Sages said (Megillah 13b): “And if he grows haughty, the Holy One knocks him down; as is written (Job 36:8), ‘And if they are bound in chains….’” Thus, the punishment for haughtiness is imprisonment, which is why they had him arrested. +He said, Either you ask me something difficult, or I’ll ask you — [Elazar reasoned,] “This will be the test to see if I am haughty. [If I am,] then it would be expected that I should not be able to answer you, for ‘anyone who is haughty loses his wisdom,’” (Pesachim 66b). +He asked them: Someone who cuts down a budding date tree belonging to his neighbor, what does he have to pay? — “Cuts down a budding date tree” alludes to a blemishing of <holy> boldness. KuFRa (a budding date tree) corresponds to boldness, the sounds, as is written (Psalms 104:21), “The KaFiRim (young lions) roar after prey.” He asked: “What does he have to pay?”—someone who blemishes with this boldness. And they answered: +He pays the price of date buds — <With that which he blemished, he should make amends.> And he asked: +But the buds would have become full grown dates? — By having blemished the boldness, a damaging of faith becomes possible. This is: “taMRei” (full grown dates), corresponding to (Jeremiah 2:11), “Has a nation heiMiR (exchanged) its gods? But my people has exchanged its glory without benefit.” And they answered: +So let him pay for full grown dates — As is due for the damaging of faith. +But he didn’t take full grown dates! — For, even so, he has not as yet come to heresy. And he answered: +He should pay a sixtieth — Namely, Gehennom: this entire world is one sixtieth of hell (cf. Taanit 10a). For “A brazen-faced person [is destined] for hell.” Our patriarch Avraham, of blessed memory, exchanged all forms of punishment for subjugation under foreign rule. Yet the punishment for brazenness remained exclusively in Gehennom. Hence, the person who blemishes holy boldness through brazenness of the Other Side, pays “a sixtieth”—namely, in hell. + +Section 14 + +14. And holy boldness corresponds to [the month of] Tishrei, which is why it is called “the month of the firm” (1 Kings 8:2), indicating firmness and boldness. <Therefore, those who fear God> cry out [with their] voices and the sound of the shofar, for the sounds all correspond to boldness, as mentioned. +And therefore, the two seals are then sealed and rectified: chotem b’tokh chotem (a seal within a seal). This is because through holy boldness one merits to faith, which is the seal of the hands. And, as a result, one merits receiving reproof from those who rebuke the generation, this being the seal of the feet. This is the concept of the two seals: a seal within a seal, as explained. +And this is Tishrei, which is numerically equivalent to twice chotem with [two more added for] the two words. Thus the month of Tishrei <is a> joyous time for the Jewish people. This is because boldness comes through joy, “For the delight in God is your boldness”; and this verse is said of Rosh HaShanah. +Excerpts related to this lesson: + +Section 15 + +15. This is (Deuteronomy 7:12), “Ekev (In the end), if you will listen to these laws.” “Ekev” corresponds to the feet. And feet is synonymous with those who rebuke, as mentioned above. The judgments are revealed to them, and they rebuke the generation. Thus “Ekev (the heel), if you will listen.” That is, from the concept of the feet/those who rebuke, “you will listen to these laws”—the judgments. For they are revealed to them, and with this they rebuke the generation. + +Section 16 + +16. And all sounds are the concept of boldness. The voice of the one who rebukes corresponds to the sound of the shofar, as is written (Isaiah 58:1), “Lift up your voice like a shofar.” The same is true of the sound of music, as in (Psalms 33:3), “Play skillfully, with a blast.” The sound of music is synonymous with a TeRuAh (blast)/a shofar, corresponding to, “You TiR’ AeH (shall tend) my people,” as above. + +Section 17 + +17. In the time of Rabban Gamliel, the generation’s Torah st udy corresponded to “we will hear”—synonymous with prayer. This is what our Sages said (Megillah 21a): “In the time of Rabbi Gamliel, they would study Torah while standing.” Amidah (standing) is synonymous with prayer, as explained. Therefore, as our Sages said (ibid.): “When Rabbi Gamliel passed away, the glory of Torah was eliminated.” + +Section 18 + +18. The concept of “we will do and we will hear” applies in each and every world. Likewise, in the [world of] angels there is “we will do and we will hear.” As is written (Psalms 103:20), “Strong warriors who do His word, so as to hear the sound of His word.” And as our Sages said (Shabbat 88a): “[When the Jewish people preceded ‘we will hear’ with ‘we will do,’ a heavenly voice rang out:] ‘This secret which the ministering angels employ, who revealed it to My children?’ As is said, ‘Strong warriors….’” + +Section 19 + +19. It is impossible to draw closer to holiness except through boldness. As is written, “Be bold as a leopard.” As explained above. So, too, have our Sages said (Beitza 25b): “The Torah was only given to the Jewish people because they are bold.” + +Section 20 + +20. So important is embarrassment that [as our Sages taught (Moed Katan 9b)] it is repeated twice in the verse (Joel 2:26, 27), “… shall never be embarrassed… and My people shall never be embarrassed.” + +Section 21 + +21. The [place known as] the Garden of Eden and the [place known as] Gehennom are in this world, literally. However, it is impossible to get there because of the freezing cold in the north and south. Furthermore, the pain of embarrassment is very great—greater than the punishment of hell. And in all the forms of suffering of this world there is the pain of embarrassment; the suffering which he experiences causes him to feel embarrassed in front of his friends. +Likewise in the Future, the pain of embarrassment will be very great. Even “every tzaddik will be singed by the canopy of his comrade.” Oy! What embarrassment! Oy! What disgrace! as our Sages said (Bava Batra 75a). And they said there: “Moshe’s face was like the face of the sun, Yehoshua’s face was like the face of the moon. Oy! What embarrassment! Oy! What disgrace!” How much more so will the sinners be embarrassed, God save us! +And if he is on a level where he has no reason to feel embarrassed in front of any person, he should be embarrassed before the Holy One. This is because the Holy One fulfills the entire Torah. As our Sages said: “The Holy One buries the dead… the Holy One visits the sick,” as well as the other Torah precepts which the Holy One fulfills, as reckoned by the Sages. The Holy One also prays, as our Sages said: “How do we know that the Holy One prays? And what does He pray? He prays: ‘May it be My will….’” And certainly the Holy One fulfills the Torah’s precepts and prays in a way which is fitting for the Holy One, blessed be He. Thus, how removed is his fulfillment of the Torah, his prayers, from the Torah and prayers of God. For each person serves God commensurate with his own level, corresponding to “we will do and we will hear”—i.e., Torah and prayer, as above. +When the Rebbe began this lesson, he started with this topic of the Garden Eden and Gehennom, and the pain of embarrassment, etc. This led him to talk about God’s own Torah and prayer, as recorded here, and so on from topic to topic until he completed the lesson. However, when I later transcribed the lesson in his presence, the order was changed around a bit. He instructed me to begin with the topic of chotem b’tokh chotem (a seal within a seal), for reasons known only to God. +Exalted is the Lord, from beginning to end +That He favored and desired us and gave us the Torah +That we were worthy to complete the Sifra De’Tzniuta. +Let us now lift up our hands to our God +That He stand for us on our right +That we begin and conclude the Supernal secrets +Hidden in the “Wise Men of Athens.” + +Torah 23 + + + +Section 1 + +“Tell us something false.” +He said to them, “We had a mule. It gave birth and there was a note hanging on its neck. It read: Your father’s e st ate owes me one hundred thousand coins .” +They said to him, “Does a mule give birth?” +“That ’s the falsehood!” he answered. +“Salt, when it spoils, with what can it be preserved?” +“With the placenta of a mule.” +“Does a mule have a placenta ?” +“Does salt spoil?” (Bekhorot 8b). +“Tzivita Tzedek (You commanded the justice) of Your testimonies, and mighty faithfulness.” (Psalms 119:138) +There is a countenance of holiness—shining faces, the aspect of life, as it is written (Proverbs 16:15), “In the light of the Living King’s countenance.” It is [also] the aspect of joy, as in (Psalms 16:11), “[You will make known to me the path of life,] the fullness of joys in Your countenance.” It is also written (Genesis 45:27), “And Yaakov’s spirit came alive”—this is the aspect of joy. +And there is a countenance of the Other Side—darkened faces, melancholy, idolatry. As it is written (Exodus 20:3), “You shall have no other gods before My countenance.” +Now, those people who succumb to the desire for money and do not believe that the Holy One can provide man with a livelihood through an easy way, extend great effort in chasing after their sustenance. They eat their bread with sorrow, as in (Genesis 3:17), “with great sorrow you will eat,”—sorrow being melancholy. Such people are tied to the countenance of the Other Side, “other gods,” darkness, the aspect of death, as is written (Lamentations 3:6), “He set me in darkness [as those long dead].” +Of them it is said (Ezekiel 7:19), “… and their gold is as something impure.” This corresponds to idolatry, as our Sages taught (Shabbat 82a): How do we know that idolatry makes impure like a menstruating woman? For it is written (Isaiah 30:22), “…[and the gold binding of your molten images] you will cast away as a monstrous thing.” +But those who conduct their business matters faithfully are attached to the light of the countenance of holiness. For there is no faith without truth, as is brought in the Zohar (III, 198b): “That is justice; that is faith.” {And it is concluded there: “It is called faith only when attached to truth.” Thus faith comes essentially through truth.} And truth is the Light of the Face, as is known. +This is what our Sages said: “And he graced the city’s countenance” (Genesis 33:18) —one says he struck a coin for them, and one says that he established bathhouses for them (Shabbat 33b). These are one and the same, they do not disagree. This is because Yaakov is the personification of truth, as in (Micah 7:20), “Give truth to Yaakov.” He also corresponds to the Light of the Face. And as soon as he arrived [in Shekhem], faith was rectified. +This is the meaning of, “he struck a coin.” He rectified the desire for money. And when he rectified greed, the blemish of idolatry was also rectified. And this is the meaning of, “he established bathhouses for them.” As it is written (Exodus 2:5), “The daughter of Pharaoh went down to bathe.” Our Sages expound that she went to cleanse herself from the idolatry of her father’s house (Megillah 13a). +This is the meaning of, “And he graced the city’s countenance.” Specifically “countenance,” the countenance of the Other Side, which is a coin—namely, the desire for money. +For all idolatry is based in money. This is why the word mamon (money) with its letters is numerically equivalent to one hundred forty; to counter the one hundred forty calls which the Divine Presence screams—“Heavy is My head! Heavy is My arm!” (Sanhedrin 46a) —over those who succumb to greed. This is idolatry, inclusive of all the idolatrous practices of the seventy nations. {This is why there are one hundred forty calls, twice seventy. For the Divine Presence screams a double call, corresponding to: “Heavy is My head! Heavy is My arm!”—an aspect of double calls. In other words, there are twice seventy calls that the Divine Presence screams for those who succumb to the desire for money, which is [the] idolatry inclusive of all the idolatrous practices of seventy nations.} +This is what our Sages taught: Earning one’s livelihood is twice as difficult as childbirth (Pesachim 118a). For the woman in labor screams seventy calls before giving birth. But here there are one hundred forty calls, which is twice seventy. +And this is: Be not wicked biphnei atz’mkha (before yourself) (Avot 2:13) — biPhNeI corresponds to the PNeI (the countenance) of the Other Side which comes as a result of the desire for money. For he does not believe in the Holy One, that He sustains and provides. But he thinks (Deuteronomy 8:17), “It was my own strength and the power of my hand that brought me all this prosperity.” And this is ATZ’Mkha, linguistically similar to “OTZeM (the power) of my hand.” + +Section 2 + +2. And know! by rectifying the holy brit (Covenant) he is saved from the countenance of the Other Side. Through the blood of circumcision, the blood of menstruation—the desire for money—is rectified. As it is written (Zechariah 9:11), “Also with the blood of your covenant”—through circumcision—“I have freed your prisoners from the pit.” “The pit” is the spleen, melancholy, “with great sorrow you will eat.” +For the Covenant corresponds to salt, which sweetens the sorrow of earning a living. As is brought in the Zohar (I, 241b): “Were it not for salt, the world could not bear the bitterness.” This is the meaning of (Numbers 18:19), “The covenant of salt is eternal”; and it is (Leviticus 2:13), “Do not leave out the salt of the covenant of your Lord.” Specifically “your Lord,” for through this you become bound to Godliness and separated from idolatry. As it is written (Job 19:26), “From my flesh I behold God.” By virtue of rectifying the brit, he causes “the light of the Living King’s countenance” to shine upon himself. +And this is: With salt, money is lessened (Ketuvot 66b). This is because through salt his desire for money is lessened. + +Section 3 + +3. { “He shall drive the enemy from your countenance and proclaim, ‘Hashmeid! (Destroy!)’” (Deuteronomy 33:27). } And this is the meaning of, “He shall drive the enemy from your countenance”—“from your countenance” of holiness; “and proclaim, ‘haShMeiD! ’”—linguistically similar to ShMaD (apostasy), idolatry, namely the desire for money. +For all Jews are considered tzaddikim by virtue of the Covenant. And because of this, when He drives away the enemy from their countenance of holiness, He causes these enemies to succumb to the countenance of the Other Side—namely, apostasy. +Thus [for] each and every tzaddik, when the Holy One wants to drive away the tzaddik’s enemy, He causes the enemy to succumb to greed. This is because “the tzaddik is an eternal covenant” (Tikkuney Zohar #48, p. 85a), and the tzaddik’s enemy, the one who quarrels with the tzaddik, has no salt to sweeten his bitterness. For “with salt, money is lessened”; because, essentially, greed is only diminished through the Covenant. +This is why it is said of Zevulun, who was beloved to Yissachar (Deuteronomy 33:18), “Zevulun, rejoice.” “Rejoice” is the reverse of “with great sorrow”—“the fullness of joys in Your countenance.” +Thus, when Rachav asked for a sign of life—as in (Joshua 2:13), “That you will keep alive my father and my mother”—she said, “… and give me a true sign” (ibid.:12), for truth corresponds to life, as explained. +And they said to her (ibid.: 18), “This tikvah (strand) of crimson thread bind for yourself.” “Tikvah” alludes to faith, as in (Jeremiah 31:16), “There is tikvah (hope) for your end.” And faith is the End-of-Days because all the traits are based upon it, as in (Makkot 24a): Chabakkuk came and based them on one [principle, as is written (Habakkuk 2:4), “The tzaddik lives by his faith”]. +And the “crimson thread” corresponds to the Z’RiChat (the shining) of the Light of the Face, as in (Genesis 38:30), “…[with the crimson thread on his hand… Yehudah] named him ZeRaCh.” +“For the darkness covers the earth… but upon you God shines” (Isaiah 60:2). This is because “darkness” corresponds to: “with great sorrow,” the worry and desire for livelihood, a pain which is “double that of childbirth,” darkened faces, idolatry. “But upon you God shines”: this is faith in God, the Light of the Face, “And he graced the city’s countenance,” the rectification of the coin, [i.e.,] the rectification of the desire for money, corresponding to “Zevulun, rejoice.” +This is the meaning of (Berakhot 8a): [When a man takes a wife they ask him,] “Found or find?” This is because a livelihood corresponds to a wife. As our Sages said: Whoever interferes with his friend’s livelihood is as if he had relations with his wife (Sanhedrin 81a). And a livelihood which is “with great sorrow” corresponds to (Ecclesiastes 7:26), “I find that more bitter than death is the wife.” {This corresponds to the bitterness of the world which has to be sweetened with salt. As explained: “Were it not for salt, the world could not bear the bitterness.” Conversely, therefore, of a livelihood which is holy it is written (Proverbs 18:22), “He who has found a wife has found good.” “Good” corresponds to the tzaddik, the covenant of salt which sweetens the bitterness, namely the desire for, and sorrow of, livelihood.} +And a livelihood, which corresponds to “Zevulun, rejoice in your going out,” is an aspect of “He who has found a wife has found good.” And “good” is nothing other than the tzaddik (Yoma 38b) ; namely the Covenant, as in (Isaiah 3:10), “Say of the tzaddik that he is good.” +Moreover it is written (Exodus 2:2), “She saw that he was good”—for he was born circumcised (Shemot Rabbah 1:20). And “good” is nothing other than light, as in (Genesis 1:4), “God saw the light [that it was good]” (Shemot Rabbah, ibid.). This corresponds to “But upon you God shines,” the aspect of the “crimson thread.” + +Section 4 + +4. And this is the concept of meZuZah. For we find in the Midrash (Bamidbar Rabbah 22:8): Why are [coins] called ZuZin? because they ZaZ (move) from one person to the next. { “Shadai (The Almighty) will be your treasure, and money will fly to you” (Job 22:25). } +And this is the meaning of, “Shadai will be your treasure”—that is, through the mezuzah; “and money will fly to you”—through this your livelihood will fly into your hand. This is because Shadai corresponds to the Covenant, as in (Genesis 35:11), “I am God, Shadai; be fruitful and multiply.” +This is what our Sages expounded (Jerusalem Talmud, Berakhot 1:5): The Ten Commandments are [all alluded to] in the Shema … and the commandment “You shall not covet” (Exodus 20:14) parallels “And you shall write them on the mezuzot” (Deuteronomy 6:9; 11:20). This is because by virtue of the mezuzah, the money’s attraction is eliminated; as mentioned above: “With salt, money is lessened.” { “And ziz sadai (the bird of the field) is with me” (Psalms 50:11). } +And this is the meaning of, “And ZiZ”—money—“SaDaI is with me.” Through guarding the brit, through mezuzah, he merits the aspect of “Zevulun, rejoice.” +And this is what our Sages said: “And you shall write them”—the writing shall be whole (Shabbat 103b). This corresponds to (Genesis 25:27), “Yaakov was a whole person.” For through him—“And he graced the city’s countenance”—there was a rectification of the coin. +This is also what our Sages said: Length of days is as a result of the mezuzah (Shabbat 32b). This is because juxtaposed to “And you shall write them” is [the verse] “In order that your days be lengthened” (Deuteronomy 11:21). As explained, the light of life comes from conducting business matters faithfully. And this is what they said: A verse may be expounded based on what “faces” (precedes) it (Shabbat, op. cit.). In other words, this corresponds to the Light of the Face, which is a sign of life. +This is the reason that the mezuzah is affixed to the upper third of the doorpost (Menachot 33a). For our Sages have taught: A person should always divide his capital in thirds: a third invested in business, [a third in the ground, and a third in cash] (Bava Metzia 42a). The third invested in business is the upper third, as in the teaching of our Sages: Fifty producing more is better than two hundred sitting idle (Jerusalem Talmud, Peah 8:8). +And faith should be mainly applied in business matters, as in (Shabbat 31a): Have you conducted your business affairs faithfully? Thus the essence of money, where one needs faith, is in the upper third—the third invested in business. + +Section 5 + +5. { “Tzivita tzedek (You commanded the justice) of Your testimonies, and mighty faithfulness.” } Now, all the mitzvot that a person performs without money—he does not want to spend any money on the mitzvah—this aspect is called “justice.” This is the meaning of, “You commanded the justice of Your testimonies.” +But when the mitzvah is so precious that he does not feel the loss of money, this aspect is called “faith.” For faith is mainly in money—when he breaks the desire for money, as explained—which is where the countenance of holiness is found. +And this is the meaning of, “… and mighty faithfulness”—this is money, as in (Deuteronomy 6:5), “with all your might.” +This is the explanation of what the Wise Men of Athens said: +Tell us something false — This corresponds to an untruth, idolatry. As our Sages said: Whoever doesn’t keep his word is as if he served idolatry (Sanhedrin 92a). +He said to them: We had a mule. It gave birth — “A mule” is a PiRDah. This is the aspect of idol worshippers who dwell in PeRuDa (separation). As is brought in the Zohar (II, 95a): “They start out united but end up disunited.” +It gave birth — This corresponds to profit, which is referred to as “birth.” +And they said to him: Does a mule give birth? — This is because [it is said of] idol worship: “An other-god is sterile… and produces no offspring” (ibid. 103a). +And he answered them:And he answered them: That’s the falsehood — In other words, the untruth. It seems to them that they are profiting, but in truth they are not profiting. +and there was a note hanging on its neck. It read: Your father’s e st ate owes me one hundred thousand coins — “Your father’s estate” is idolatry, as in (Jeremiah 2:27), “Who says to [an idol formed from] a tree, ‘You are my father.’” +And idolatry is a debt, it tilts everything to the side of debit. All those attached to it are debtors. As is readily observed, this burden hangs around the necks of people: they do not make do with the money they have, but borrow money from others. It appears to them that they are benefitting greatly, but afterwards die debtors. And even if they do not die owing, they live their lives owing. They put themselves through great toil and endanger themselves by traveling for a little bit of profit; in order to pay off their father’s debt, the debt of idolatry, for it is a mitzvah to fulfill the wishes of the deceased. +And this matter is like a bequest from their father, that they should pay off his debts. This is how Maharsha explains it: “There was a note hanging on its neck”—a will. +And afterwards they said to him: +Salt, when it spoils, with what can it be preserved? — For the rectification of the desire for money is the rectification of the covenant of salt, as explained. +So they asked him: A person who has rectified his brit, if he succumbs to the stench of greed, how can he be rectified? And he answered them: +With the placenta of a mule — For in truth there is a further rectification for greed: he should look to the source from which all money and bounty come. By focusing there his desire will be eliminated. This is because there, at its source, the influx of bounty is an entirely clear light and a spiritual delight. It only becomes <corporeal> below. Who is the fool that would turn away (cf. Proverbs 9:16) —casting off spiritual delight and choosing material pleasure? +However, it is impossible to achieve this focus without first rectifying the brit. As it is written, “From my flesh I behold God.” It is first necessary to rectify the holy flesh, and then it is possible to observe Godliness. Because of this the main rectification of the desire for money is by means of the Covenant. And when a person rectifies his brit, it is impossible to succumb to greed. This is because through salt the desire for money is lessened, as above. +Now, the source of bounty is referred to as “placenta,” for that is where the offspring rests. This is because the placenta is an aspect of the “doors of my womb.” For a woman has two doors, as in (Job 3:9), “He did not close the DaLTey (doors) of my womb.” From two DaLeTs is made the form of a closed mem, which is where the offspring rests. This corresponds to the mem days of the formation of the offspring (Niddah 30a). +Likewise Above, there are doors of heaven from where the influx of bounty is spawned. As it is written (Psalms 78:23,27), “He opened the doors of heaven… and rained upon them meat [as plentiful as] earth.” +And this is what he answered them: +With the placenta of a mule. This is the rectification for the one who guards the brit when he succumbs to the desire for money. And they said to him: +Does a mule have a placenta? — For idolatry does not even have a womb. He said to them: +Does salt spoil? — For the truth is that one who rectifies the brit does not succumb to the desire for money. + +Section 6 + +6. “Men of bloodshed and trickery will not have half their days, [but I will trust in You]” (Psalms 55:24). That is, someone who is contentious succumbs to greed. His days are consumed with running after luxuries. +This is the meaning of, “will not have half their days”—man dies without even half his material desires satisfied (Kohelet Rabbah 1:34). This is “will not have half”—he will not achieve half his desires, as brought above on the verse, “He shall drive the enemy from your countenance and proclaim, ‘Destroy!’” Study there. +And thus [the Psalmist] concluded: “but I will trust in You,” which is the opposite of greed. For someone who is steeped in the desire for money does not trust in God. He serves all idolatry. Rather, “I will trust in You”—that You can provide me with my livelihood in an easy way. I will rejoice in my lot and not become steeped in greed. +Therefore, those who are steeped in [the desire for] money—the greater his wealth, the greater his worries, sadness and melancholy. This is because his money and wealth are in the category of “with great sorrow you will eat,” which is sadness, melancholy, darkened faces, death, as above. So the more money and wealth he has, the more he feels sadness, melancholy and worry. For his money is from the aspect of sadness, melancholy, etc. +This is what our Sages taught: One who increases his possessions increases his worry (Avot 2:7). For he certainly increases worry and sadness because of an increase in possessions and wealth. For the possessions which he owns are themselves the aspect of sadness. Therefore, the more they increase, the more the sadness and worry increase, as above. +Thus money and wealth shorten and consume a person’s days and life. For there is nothing that saps one’s vitality like worry and sadness, as competent doctors know. And the money and wealth add worry and sadness, as explained. Thus he diminishes and consumes his life, for he is bound to the countenance of the Other Side, “other gods,” darkness—which corresponds to death, the reverse of “the light of the Living King’s countenance,” as explained. Therefore, the money kills him. For it is in the category of death, which is sadness, etc. For all this is the desire for money, as above. +This is the meaning of what is written (Genesis 3:14), “You will eat dust all the days of your life.” “Dust” corresponds to money, as in (Job 28:6), “Its dust is gold.” That is, the money and wealth, which correspond to dust, “will eat all the days of your life.” For money eats up and consumes all of a person’s days, as explained. +This is because dust corresponds to sadness, which is greed, as is written in the Tikkuney Zohar: Dust is cold and dry. The spleen, too, is cold and dry (#70, p.134a). And from the spleen comes sadness, as is known. Thus the Tikkuney Zohar concludes there: Because of this, “you will eat dust all the days of your life.” This is as explained above. Study there and understand this well. +And this is what is written in the Tikkuney Zohar (Addendum #3, p.140a): “The spleen is Lilit, the mother of the mixed multitude, the levity of the fool. Who is the fool? It is an other-god…. And she is the death which afflicts the infants of those who are guilty; she ensnares them with wealth in this world and afterwards kills them.” +For those who are steeped in [the desire for] money are in the category of “with great sorrow you will eat,” the aspect of the spleen, which is sadness, melancholy and an increase of worries. They are bound to the countenance of the Other Side, an other-god, as above. All this corresponds to the spleen, the mother of the mixed multitude, the levity of the fool, an other-god. +This is what is written there, “and afterwards kills them.” For certainly the money—the aspect of the spleen, sadness, etc.—kills them. This is because the money which he owns is in the category of death, darkened faces, sadness, etc., as explained. +And this is what is written above, “Found or find.” The desire for money corresponds to “I find that more bitter than death is the wife.” For this is how it is explained there in the Tikkuney Zohar (#70, p.134a): “I find that more bitter than death is the wife”—this is the spleen, etc. +But a livelihood of holiness corresponds to “He who has found a wife has found good,” which is the aspect of tzaddik, as explained. For the true tzaddik is spared from this, because the money does not harm him. Of him it is said (Ecclesiastes 7:26), “The one who is good before the Lord will escape from her, [but the sinner will be caught by her].” As it is written there in the Tikkuney Zohar (Addendum #3): And why are they called “infants”? because they lack the knowledge to flee from her. But an understanding heart flees from her—because that is where the tzaddik is. This is the hidden meaning of, “The one who is good before the Lord will escape from her, but the sinner will be caught by her.” +Because one needs great wisdom and intelligence for the money not to harm him, for it not to consume the days of his life. For most of the world gets caught in this, namely in the desire for money. But the money murders and kills them, as explained. And it is only possible to escape from this through the tzaddik. Of him it is said, “The one who is good before the Lord will escape from her.” Happy is he. +Study there in the Tikkuney Zohar and you will see amazing things; how now that Rebbe Nachman, of blessed memory, has opened our eyes and revealed to us these new and amazing introductions which have been explained above in this lesson—only now are the words of the Tikkuney Zohar clearly explained. For now, all the Rebbe’s words are clear. See. Understand. Be enlightened. +Study that which is written there in Tikkun #70 (p.134): If he is worthy, [she will be] “a helpmate” (Genesis 2:18) ; if not, [she will be] “against him” (ibid.). Of this it is said: “I find that more bitter than death is the wife”—this is the spleen, Saturn, etc. {namely, the aspect of sadness/melancholy, which is the spleen/Saturn/a black vessel, as is known}. “A helpmate”—this is the Divine Presence. Of her it is said, “He who has found a wife has found good, and obtains favor from God.” And because of this, the masters of the Mishnah taught: “Found or find.” Study it well and understand; see that all of Rebbe Nachman’s words are now clearly explained, there and in Tikkun #3. +The lesson, up until the point noted above, is leshon Rabbeinu —the words of the Rebbe himself. From there on the words are mine [Reb Noson], based on additional teachings that I heard [from the Rebbe] but which were not clarified in his holy discourse. I heard and understood more Godly words from him when I merited hearing this lesson directly from his holy lips: + +Section 7 + +7. Earning one’s livelihood is twice as difficult as childbirth. For the woman in labor cries seventy calls, but here there are one hundred forty calls, which is twice seventy. See above. For it is necessary to be tested and refined in this desire for money before meriting to conduct one’s business matters faithfully, to earn and “give birth” to money in holiness. In other words, at the time one engages in business it is necessary to be very strong so as not to succumb then to greed at all, God forbid. Rather, one’s dealings should be with honesty and faith, and one should break and eliminate all the thoughts and confusions and the desire for money which one experiences. Instead, one’s intention should be for God alone; in order to become worthy of serving Him through the money that one earns, and to give charity to support those who study Torah, serve God, etc. +This is why “earning one’s livelihood is twice as difficult as childbirth.” For the woman in labor must suffer labor pains and she cries seventy calls before giving birth. But here there are one hundred forty calls that the Divine Presence screams, God forbid—“Heavy is My head! Heavy is My arm!”—over those who succumb to the desire for money. +And before people can profit financially, they need to undergo, experience, be tested and refined in the path of these one hundred forty calls. They need to cry out and pray to God to survive them in peace and be saved from them. Therefore, “earning one’s livelihood is twice as difficult as childbirth.” For whereas there, there are seventy calls, here there are one hundred forty calls. Understand this. + +Section 8 + +8 . He also explained then that the one hundred forty calls are twice seventy. That is, “Heavy is My head! Heavy is My arm!” correspond to two types of calls: from “My head” and from “My arm.” Each call is an aspect of the seventy calls of the woman in labor. But here they are doubled: “Kalani My head! Kalani My arm!” KaLani is linguistically similar to KoL (a sound). This is why there are one hundred forty calls. +For in truth, all profit, which is referred to as “a birth,” and all money and bounty are drawn only from the breaking of greed—the aspect of truth, as explained. This corresponds to (Shabbat 104a): Truth stands; [falsehood does not stand]. For our Sages taught: “and all the subsistence at their feet” (Deuteronomy 11:6) —this is a man’s money which puts him on his feet (Pesachim 119a). Thus the main basis [for] livelihood, namely a person’s money which puts him on his feet, is through truth—the aspect of breaking greed, as explained. This is the concept of “truth stands.” That is, as a result of truth he has money, which corresponds to standing because it puts him on his feet. +But “falsehood does not stand.” This is because falsehood is idolatry, a desire for money, as our Sages taught: Whoever changes his word is as if he served idolatry. Therefore, as a result of falsehood, which is idolatry/greed, he has no maintenance and support—he has no money, which is called “subsistence.” This is the meaning of, “falsehood does not stand,” because idolatry, an other-god, “is sterile… and produces no offspring,” as has been clearly explained in the lesson. +For, generally speaking, those who are very caught up in a desire for money die as debtors, having gained nothing. And even if they do not die in debt, they live their lives as debtors to their desires. So great is their desire for a lot of money that they are forever rushing and straining, putting themselves in great danger in order to satisfy their desires. It is as if they are burdened with a great debt to repay—the debt of idolatry, as explained. Throughout their lives, they are unable to fill their desires and pay off this debt of their desires, because “man dies without even half his desires satisfied.” +It comes out that his money is no money at all. He has no pleasure from his money, for “an other-god is sterile… and produces no offspring,” as above. It is therefore impossible to draw an influx of bounty and sustenance, and earn money which is called “money,” namely money of holiness, so that one is happy with one’s lot—for this is the essence of wealth, as our Sages said: Who is wealthy? He who is happy with his lot (Avot 4:1) —except by breaking the desire for money, which corresponds to truth, from which comes the main influx of bounty. +Therefore, “earning one’s livelihood is twice as difficult as childbirth.” For it is necessary to undergo, experience and break the one hundred forty calls of greed. Only by doing this is it possible to earn a profit, because the main influx of bounty is drawn from truth—breaking the desire for money. +With this, the [different concepts of the] lesson are tied together. Understand them well, because Rebbe Nachman’s words are very profound and contain great depth. + +Section 9 + +9. The following relates to section 1. There it is explained that money corresponds to the countenance. See there. +Thus our Sages taught: The countenance of the land are the wealthy. As Rashi expounds on the verse (Genesis 41:56), “There was famine across the face of the earth”—who are the “face of the earth”? These are the wealthy. This is because both money and wealth are an aspect of countenance, as explained. +There [the following also relates to section 1]: The desire for money corresponds to darkness, darkened faces…. Study there. This is likewise alluded to in the Zohar (I, 193a): “He puts an end to darkness” (Job 28:3) —this is the dross of gold. + +Section 10 + +10. The following relates to section 3: “He shall drive the enemy from your countenance and proclaim, ‘Destroy!’”…. For all Jews are considered tzaddikim by virtue of the Covenant. Study there. +It is therefore possible for any person who guards the brit more than his fellow, to defeat his fellow, because he is in the category of tzaddik/a countenance of holiness vis-à-vis his fellow. Of him, too, it is said, “He shall drive the enemy from your countenance….” +Because of this, when a person is in a quarrel, he has to be careful not to succumb to a desire for money. For it is possible that the other person is [in the category of] a countenance of holiness vis-à-vis him, and has the power to defeat him. The defeat is that the other makes him succumb to greed, and so he should be on the alert for this. +There [the following also relates to section 3]: For all Jews are considered tzaddikim by virtue of the Covenant. I [Reb Noson] explicitly heard him [Rebbe Nachman] say then, “All Jews—because they are circumcised—are therefore all considered tzaddikim.” + +Section 11 + +11. The following relates to section 4: And this is the concept of mezuzah …. And this is the meaning of, “Shadai (the Almighty) will be your treasure, and money will fly to you”…. This is because Shadai corresponds to the Covenant. Study there. This is the concept of Shadai: “[When God reached the Shabbat of Creation,] He said to His world, ‘Dai! (Enough!)’” (Chagigah 12a). In other words, a person is “happy with his lot.” He says, “Enough!” about what he has and has no desire for more. This corresponds to breaking the desire for money, which is achieved through guarding the brit, as above. + +Section 12 + +12. This too relates to section 4: It is explained there: By virtue of the mitzvah of mezuzah, the money’s attraction is eliminated …. Therefore, “And you shall write them on the mezuzot” parallels “You shall not covet.” Study there. Now, come and see the wonders of God. It is explained in Jerusalem Talmud, Peah: Artaban sent a beautiful pearl to Rebbi. Rebbi sent back a mezuzah (1:1; Bereishit Rabbah 35:4). On the face of it, this is surprising. Why did he send him specifically a mezuzah and not some other religious object? However, based on what Rebbe Nachman has disclosed in this lesson, the matter is well clarified: The mezuzah in particular eliminates the attraction of money. This is why he specifically sent him a mezuzah, because Artaban had sent him a beautiful pearl—namely, wealth and money. It was worth a great deal of money, which he saw as the main thing. Therefore, to counter this, Rebbe specifically sent him a mezuzah. This is because the mezuzah eliminates the attraction of wealth, as explained. + +Section 13 + +13. [The following relates to section 5:] Salt, when it spoils, with what can it be preserved?… One who succumbs to the st ench of greed. Therefore, the expression “when it SaRya (spoils)” was used, for this is a term used in connection with idol worship, as in (Exodus 32:8), “SaRu (They have turned) quickly [from the way that I ordered them to follow].” This is because someone who is steeped in [the desire for] money worships all idolatry, as explained. And so, the idol of each idolatrous nation is etched onto its currency. +Based on these teachings, the intelligent will understand how to explain the entire subject of “gold acquires silver, but silver does not acquire… copper acquires…. and the principle: That which is a coin and current is considered money” (Bava Metzia 44a). Study the entire subject there. And the subject of “whether money can be acquired through barter” (ibid. 45b), and also the subject of “something that is treated as money for something else” (Kiddushin 28a) —all will become clear to the wise based on this lesson and a few additional introductions. + +Torah 24 + + + +Section 1 + +They asked him, “ Emtzeuta D’alma Heikha (Where is the center of the universe)?” He pointed up with his finger and said to them, “Here!” “Who says so?” they said to him. “Bring a measuring rope and measure it,” he answered. (Bekhorot 8b) +Know! there is a light higher than nefesh, ruach and neshamah. This is the Light of the Infinite One. +And though the intellect cannot grasp [the Light of the Infinite One], the racing of the mind nevertheless pursues it. And by virtue of this racing, the intellect is able to grasp it in an aspect of “reaching and not reaching.” For the truth is that it is not possible to grasp it, because [this Light is on a level] above nefesh, ruach and neshamah. + +Section 2 + +2. And know! It is impossible to even grasp [the Light] in the aspect of reaching and not reaching except by performing the mitzvot with joy. This is because through the joy of the mitzvah, holiness is perfected. It elevates the vitality and the holiness that are in the evil forces, similar to the eleven spices of the incense. +For the evil forces are an aspect of excess, and they correspond to sorrow, as in (Proverbs 14:23), “In all sorrow there is excess.” They are also harsh judgments, corresponding to (Genesis 6:6), “He felt sorrow in His heart….” And the essence of joy is in the heart, as is written (Psalms 4:8), “You have put joy in my heart.” +Now, the exile of the Divine Presence—which corresponds to the heart, the joy of Israel—is primarily when sorrow, the evil forces, overcome her. This is as in, “He felt sorrow in His heart.” Thus it is written that when the Jewish people will go out of exile (Isaiah 55:12): “For you will go out with joy.” +And because of this—that through the incense, the vitality of the evil forces are extracted—it is written of them (Proverbs 27:9), “Incense gladdens the heart.” Thus when a person performs a mitzvah with joy, he then elevates the Divine Presence—which is the mitzvah, the joy of the heart—from among the evil forces. +This is the concept of Malkhut of the World of Action ascending from the evil forces. + +Section 3 + +3. When a person performs some mitzvah, there is power in that mitzvah to go and arouse all the worlds to the service of God. This is as in (Exodus 10:9), “With our children and elders we will go… with our sheep and cattle we will go.” This is the concept of Malkhut enclothing Netzach, Hod, Yesod —the ambulatory organs. +This corresponds to (Psalms 37:31), “The Torah of his God is in his heart; his steps will not falter”—for it goes to arouse. And this is the aspect of (ibid. 68:25), “… the going of my God, my King, in holiness.” When Malkhut is elevated into holiness, it enclothes “the going of my God”— Netzach, Hod, Yesod —so as to go and arouse all things to the service of God. + +Section 4 + +4. Now through this arousal, i.e., through the going, blessing is drawn to all the worlds. This is the concept of Netzach, Hod, Yesod enclothing Chesed, Gevurah, Tiferet —the hands, from which all blessings come. +This corresponds to (Genesis 30:30), “God blessed you at my feet.” From this we see that the feet ascend to the aspect of hands, as in (Judges 4:24), “The hand of the children of Israel went and prevailed.” +And the essence of blessings is from the hands, as in (Leviticus 9:22), “Aharon raised up his hands to the people and blessed them.” And it is written (Genesis 49:24), “This was from the hands of Yaakov’s Champion, from there the Shepherd, the Rock of Israel.” + +Section 5 + +5. And the main blessing which flows from the hands is intellect. When it [the blessing] descends, it is concretized for each person according to his will, as is written (Psalms 145:16), “Open Your hand and satisfy the will of every living thing.” +Therefore, one who is spiritually sensitive should direct his will so that he draws the blessing of SeKheL (intellect). This is as in (Genesis 48:14), “He SiKeL (crossed) his hands.” This also corresponds to (Exodus 15:17), “A sanctuary, God, may Your hands establish.” +This is the concept of Chesed, Gevurah, Tiferet enclothing Chokhmah, Binah, Daat . + +Section 6 + +6. It is also necessary to draw faith into the blessing of intellect. For one should not rely solely upon the intellect, as is known. +This corresponds to (Proverbs 28:20), “A man of faith, abundant in blessing”; and to (Exodus 17:12), “His hands were faith”; and to (1 Samuel 24:21), “The malkhut (kingdom) of Israel will be established in your hand”—in other words, one should draw faith into the blessing of the hands. +And this is the meaning of (1 Samuel 2:35), “I will build him a faithful house.” And this is (Psalms 89:6), “… your faithfulness in the assembly of the holy ones.” Holy corresponds to mentalities. +This is the concept of Chokhmah, Binah, Daat of the World of Action being made from the Malkhut of the World of Formation. + +Section 7 + +7. Now from the innerness of the blessings, which is the refined aspect of the blessings, the controls of the intellect are blessed. [These controls] correspond to Keter, as in (Genesis 26:3), “And ehyeh (I will be) with you, and I will bless you.” KeTeR is synonymous with waiting, as in (Job 36:2), “KaTaR (Wait) for me a while.” For when we ask a person something of intellect, he says, “Wait till I compose myself.” And there, as well, EMuNah (faith) is needed; corresponding to “a wondrous ŒMaN (tradesman).” +This is the concept of Keter of the World of Action being made from the innerness of Chesed, Gevurah, Tiferet, and from the innerness of Malkhut of the World of Formation. This is how the worlds ascend higher, until the World of Nearness, higher and higher. +And this is the meaning of (Ezekiel 3:12), “Blessed is the glory of God from His place.” “Blessed” corresponds to the hands; “the glory of God” is synonymous with faith; “from His place” is the concept of Keter. + +Section 8 + +8. When a person creates and properly rectifies the controls/ Keter, and the mentalities race to grasp the Light of the Infinite One but the Keter restrains the intellect in order to compose it—then, as a result of the racing and restraining, the mentalities strike the controls, creating chambers for the Light of the Infinite One. Nevertheless, [these chambers] are neither known nor make themselves known. +As is brought in the Zohar, the Portion of Noach (I, 65a): “And from inside this curtain, through the chasing of the [upper] thought that reaches and does not reach”—the curtain being the controls/ Keter, which is spread out between the creation and the Creator—“Nine Chambers are created. They are neither [from the level of] lights nor spirits nor upper souls. There is no one who can comprehend them… they do not make themselves attainable or known.” +And know! this is the culmination of knowledge. For the culmination of all knowledge [of God] is when one realizes that one knows nothing. +This is the meaning of (Isaiah 58:11), “He will satiate your soul with splendors.” For these lights are the Splendors, they are higher than the sefirot. Fortunate is he who is worthy of having his mind race to grasp these insights—even though it is not within the power of the intellect to attain them, for “they do not make themselves attainable or known.” +As for these Nine Chambers, they are created as a result of the collision that occurs when the mentalities collide with the Keter while racing. The mentalities are three, and each one is comprised of three because they become encompassed [in each other] while racing. And three times three equals nine. This is the Nine Chambers. + +Section 9 + +9. {This subject is very deep indeed, who can fathom it? As is clear to the wise, and as the Rebbe Nachman himself hinted to me about the great depths of this awesome mystery, which reaches high above… and as is clear from this lesson to those who study it. There is thus a need to clarify the matter somewhat. As follows: +The Keter is what controls the mentalities; it is the power which the human intellect has to compose and organize the mind and the seat of knowledge so that it does not hazard to cross over the boundary. This power is the aspect of Keter, as explained. It is like a partition which separates between the mentalities and the Light of the Infinite One. For this power, which is the controls, restrains the mentalities at the time of their running and racing so that they do not hazard ascending to God, higher than their partition. This is because the mentalities race in order to grasp the Light of the Infinite One, and this power of the intellect—the controls/ Keter —stands in their way like a partition and restrains them from racing, as above. +And by virtue of the racing and restraining—i.e., the racing of the mentalities in order to grasp the Light of the Infinite One, and the power of restraint, the power of the controls/ Keter —because of these two concepts the mentalities collide with and strike the partition, the controls, and through this chambers are created for the Light of the Infinite One. In other words, the aspect of vessels and chambers are created in the spiritual realm through which to grasp the Light of the Infinite One, blessed is He, in the aspect of reaching and not reaching. For were there no restraining factor whatsoever, were there no one to hold the mentalities back from racing and running, the mentalities would become totally nullified. The person would be voided in Supreme Reality. This is because the Light of the Infinite One is impossible to grasp. But, by virtue of the two aspects, the racing and the restraining, the concept of partitions and chambers are created. Through them one grasps the Light of the Infinite One, [but] only in the aspect of reaching and not reaching. +The explanation of “reaching and not reaching” is known to the initiated: it is attaining and not attaining. One races and strives to grasp, and nevertheless does not attain and grasp. This comes about as a result of the racing and restraining, as explained. And though these chambers are created, they are nevertheless “neither known nor make themselves known. There is no one who can comprehend them… they do not make themselves attainable or known,” as above. For it is impossible to picture the insights of these chambers in the intellect, as they are higher than nefesh, ruach and neshamah —higher than all the Intellects—because they are higher than the sefirot, as explained above in the Rebbe’s own language. +Study [the lesson] well and understand, for I have added nothing at all. My words are all encompassed in his. I have only reviewed and explained the teachings a bit because of their great and infinite depth. +And this is why specifically nine chambers are created. The mentalities are three, but because they race and strike the restraining factor they become encompassed in one another, so that each one is [then] made up of three; and three times three is nine. This is the concept of the Nine Chambers mentioned earlier. +Fortunate is he who is worthy of going and ascending the path of holiness spoken of in this teaching, until he merits these insights.} + +Section 10 + +10. This is the meaning of what the Wise Men of Athens asked: +“Where is the center of the universe?” He pointed up with his finger and said, “Here!” “Who says so?” they said to him. “Bring a measuring rope and measure it,” he answered them. +They asked him: “How is it possible to grasp the Light of the Infinite One?”—for He is the center of the universe, from whom everything draws vitality and bounty. +He pointed up with his finger — This is the concept of blessings, corresponding to, “Aharon raised up his hands and blessed them,” as explained. In other words, through the blessings, the mentalities collide with the Keter and chambers are created. +Who says so? they said to him — Who is it that enters the Chambers of Exchanges, the domain of the evil forces, to elevate the holiness from there—the concept of the incense—and so that through its elevation, the blessings are elevated? +This is the meaning of, “mi yeiMaR (who says so).” Linguistically this resembles teMuRah (exchange), as in (Leviticus 27:33), “if haMeR y’MiRenu (he exchanges it)…” And he answered them: +Bring a measuring rope and measure it — In other words, the primary elevation of holiness is through joy. And in the Future, when the Jewish people will go out of the exile with joy, as in, “For you will go out with joy”—then the evil forces will be totally destroyed. +This is the meaning of “bring a measuring rope.” That is, through you and against your will, the evil forces will be eliminated. For you yourselves [the gentiles] will bring the House of Israel from the exile. They [the House of Israel] are called a “measuring rope,” namely, “the rope of His inheritance” (Deuteronomy 32:9). As it is written (Isaiah 66:20), “And they will bring [all] your brethren”—the House of Israel. +With his hands, each and every gentile will bring the House of Israel from exile, by virtue of the abundant joy that will exist at that time. As is written (Psalms 126:2,3), “Then they will declare among the nations, ‘God has done greatly with these’… we were joyous.” +And through the joy, the evil forces will be eliminated, corresponding to (2 Samuel 8:2), “And they measured them with a rope, making them lie down on the ground.” This is the meaning of, “measure it”: namely, the measuring to destroy them. + +Torah 25 + + + +Section 1 + +They said to him, “ Achavei Lan Mana (Show us something) that is not worth the damage [it causes].” He brought a mat. They spread it out but it did not fit in the doorway. He said to them, “Bring a sledgehammer and knock down [the door with the wall]. This is something that is not worth the damage [it causes]” (Bekhorot 8b). +Ever since the de st ruction of the Holy Temple, the shamir worm, the honey of Tzufim and men of faith have been non-extant. (Sotah 48a) +For every person must <break the power of imagination and enter> the intellect. But when he is drawn after the <illusory desires>, this is the aspect of “the vision of the heart” (cf. Deuteronomy 29:18). He follows <his heart’s inclination>. +And when he extricates himself from the heart’s vision and breaks his “heart of stone” (Ezekiel 11:19) —this is the concept of the shamir worm. Through this <the heart of stone is broken and humbled>, so that he does not go after his illusory desires but after the intellect. +And as long as he has not transformed his intellect <from potential> to actual—as yet not used his intellect—then for him the intellect is latent, even if he has already broken the imagination. The characteristic of his intellect has surfaced, for “when one surfaces the other recedes,” yet the intellect is still in potential. +Afterwards, when he probes with his intellect and uses it, then the intellect is actualized. This is the concept of the honey of Tzufim. It corresponds to (Song of Songs 4:11), “Your lips drip like a honeycomb”—he has shifted the sweetness of his intellect from latent to active. {This being the meaning of “your lips,” the actualization of potential, which is the concept of speech.} +And afterwards, when he grasps with his intellect all that the human <intellect has the power> to comprehend, then his intellect reverts to acquired intellect. As the scholars have written: there is potential intellect, actualized intellect, and acquired intellect. +Now, the essence of man’s existence after his death is only acquired intellect. This is what remains of him after death. And this is the concept of amanah (men of faith). For AMaNah implies lasting existence, <as in (1 Kings 8:26), “May Your words y’AMeN (be everlasting)”>. For acquired intellect is man’s lasting existence after he dies. +“Acquired intellect” is the name given to that which a person knows many things with one knowing. At first, it is necessary to know much introductory material before one knows some matter. But afterwards, once one has grasped the matter, one discards its introductions and knows the thing with a single knowing. +Now, the main fountain of wisdom flowed from the Temple, because that was where the sacrifices were brought. [What is sacrificed] is the animal nature and the power of illusion. As is written (Psalms 51:19), “The sacrifices of God are a broken spirit”—the breaking of the illusion <is achieved through> the sacrifices. Because of this our Sages said: When the Holy Temple was destroyed, the shamir worm… became non-extant. But when the Holy Temple will be rebuilt, “A fountain will flow from the Temple” (Joel 4:18) will be fulfilled. + +Section 2 + +2. And know! in each and every world and on each and every level these illusions exist. They are the shells that precede the fruit and surround that which is holy, corresponding to (Psalms 12:9), “The wicked walk round about.” +And when a person moves on from one level to the next, he then has to pass through these illusions in order to attain holiness. As soon as he ascends to the level, the evil forces on <this> level are aroused and they surround him <on every side>. He has to subdue and break them in order to purify that place from the forces of evil. + +Section 3 + +3. And know! no two people are alike. This is because all souls are on different levels. One enclothes the other, with the inner aspect of the lower one becoming a cloak for the outer aspect of the upper one. +Therefore, when a person wants to ascend from his level to a higher level, then the person on the higher level goes and moves on to a still higher level. This is because it is impossible for two people to be on the same level. But only the inner aspect of the upper man moves on. The outer aspect remains <there>. Likewise, <from the man> on the lower level, only the inner aspect moves on and ascends. The inner aspect of the lower one becomes the outer aspect to the outer aspect of the upper one. +And though the husk on the higher level has already been broken by the upper man, nevertheless, when the inner aspect of the upper one moves on from there and the <inner aspect> of the lower one ascends, the evil force is then reawakened. This is because it is only subdued before the light of the inner aspect of the upper one. But before the lower one, even before his inner aspect, it has the power to rise up against him. Because of this, he has to break it and subdue it anew. +Now, the inner aspect and the outer aspect are two types of devotions. The devotion of Torah study, prayer and mitzvot are the inner aspect; the devotion of eating, drinking and other physical needs are the outer aspect. And the outer devotion—namely, eating and drinking—of a person located on a higher level radiates more and is more laudable than the inner devotion—namely, Torah, prayer <and mitzvot>—of a person located on the lower level. Because of this, the inner aspect of the lower one becomes a cloak for the outer aspect of the upper one. { “A throne of glory exalted from the beginning is the place of our Temple” (Jeremiah 17:12). } +This is the explanation of, “A kisay (throne) of glory exalted….” [The word] KiSaY corresponds to the inner aspect, it is linguistically similar to itKaSYa (covered over). “Glory” is the outer aspect and a cloak, as is written (Shabbat 113a), “Rabbi Yochanan called his clothing, ‘My glory.’” [The expression] “exalted from the beginning” refers to the inner aspect becoming the outer aspect, when one is exalted and elevated from the initial level. As a result, “the place of our Temple”—it is necessary to sanctify the place anew. This is because the forces of evil are reawakened, as above. + +Section 4 + +4. However it is only possible to subdue the evil forces—i.e., the illusions, evil thoughts, desires, confusions and obstacles—of a particular level, through the greatness of the Creator. +As is brought in the Kavanot for “Give thanks to God, call upon His name” (1 Chronicles 16:8-36): This song was instituted in order to subdue the evil forces in the World of Formation. This is because [the forces of evil] rise up against the World of Action which ascends to the World of Formation. But by proclaiming the greatness of the Creator, they are subdued. Study there. +For the inner aspect of the World of Formation ascends to the World of Creation, and the inner aspect of the World of Action ascends and enclothes the outer aspect of the World of Formation. Study there. +Now, the greatness of the Creator is revealed through the charity that is given to a deserving person in need. This is because the primary greatness and splendor is the revelation of the <Supernal> Colors. And silver and gold are themselves the Colors, for the Supernal Colors are in them. But the Supernal Colors which are enclothed in silver and gold do not shine unless they come to a Jew. For that is their place. One becomes encompassed in the other, and these Colors radiate, as in (Isaiah 49:3), “Israel, in whom I take pride.” This is because the place of the Colors is only with Israel. +And when the Colors radiate, the Holy One then exults and takes pride in them, as in (Haggai 2:8), “Mine is the silver, Mine is the gold.” From them “garments of yesha (salvation)” (Isaiah 61:10) are made. “YeShA” <is> looking, as in (2 Samuel 22:42), “YiSh’Au (they looked) to God.” Due to the splendor, everyone looks at Him, because they all desire to look at Him. +However, as long as the silver and gold are by the nations, the Colors’ lights disappear and do not shine, because that is not their place. They only belong with the Jew, as in, “Israel, in whom etPaER (I take pride).” For the Pe’ER (splendor) of the Colors is there. +And as a result, the nations crave the money of Israel. Although <they> have a great deal of silver and gold, they crave the dinar of the Jew. As if he never saw money. This is because <in> the silver and the gold which they possess, the Colors do not shine. Grace <and value> do not rest on their money. For the splendor and grace are <only> revealed with Israel. { “Beware of rulers for they befriend someone only for their own benefit; they act friendly when it is to their advantage” (Avot 2:3). } +Because of this <the gentiles> are called “impoverished,” as in, “Beware of RaShut (rulers)”—for they are RaShim (impoverished) and poor. They have no pleasure <whatsoever> from their money, as though they were <impoverished and> poor. They <therefore> crave the money of Israel, because the splendor and grace rest upon the money of a Jew. And everyone craves to look at the splendor and the grace. +But know! no sooner does the <non-Jew> receive the money of Israel, than the grace and splendor immediately disappear within the money. Because of this, the <non-Jew> is always demanding some further money from Israel. He forgets about the money he has already received because the grace disappeared <as soon as> it reached <his hands>. This is the meaning of, “for they befriend someone only… when it is to their advantage.” +This corresponds to (Genesis 6:8), “grace in God’s eyes.” “God’s eyes” is the Supernal Colors, the concept of silver and gold. The primary grace and splendor is there. +And this is what Avimelekh said to Sarah (Genesis 20:16), “Behold, I have given a thousand pieces of silver to your brother. Let it be to you a cloak for the eyes.” In other words, when the money went from the hands of the <non-Jew> to the hands of the Jew, the Colors were immediately revealed and became the aspect of “garments of yesha”—i.e., a “cloak for the eyes”—which everyone looks at, which everyone craves to look at. +Now, by virtue of the charity which he gives from his money, he rectifies all his money so that the Colors are revealed and shine. All his money takes on the aspect of “Mine is the silver, Mine is the gold,” and “… garments of salvation, covered me with the robe of charity.” +And even the money which the <nations> take from us is considered charity. This is as our Sages taught (Bava Batra 9a) <concerning the phrase> “and your taskmasters, charity” (Isaiah 60:17). { “Your eyes are pools in Cheshbon, by the gate of Bat-rabbim” (Song of Songs 7:5). } +And this is the meaning of, “Your eyes are BReiKhot (pools) in Cheshbon.” “Your eyes”—this is the Colors, corresponding to silver and gold. They are BaRuKh (blessed) as a result of charity. <“In Cheshbon”>—each and every penny adds up to a big cheshbon (sum) (Bava Batra 9b). +And even through the money which comes into the hand of those called “Bat-rabbim,” this is also considered charity, as explained. This is why it is specifically “by the gate of Bat-rabbim.” When it is yet “by the gate,” before it reaches the hand of the <non-Jew>, the grace still rests on the money. But afterwards, the grace disappears, as above. +This is the explanation of what the Wise Men of Athens said: +“Show us something that is not worth the damage [it causes].” He brought a budya (a mat). They spread it out but it did not fit in the doorway. He said to them, “Bring a sledgehammer and knock down the door with the kotel (wall).” +BuDYa — This alludes to the B’DaYot (imaginings) of the heart, that which he fantasizes from his heart—i.e., the imagination. This is the “vision of the heart” mentioned above. +When this power of imagination in the heart takes control and envelops a person who is ascending from a lower level to a higher level, the evil force, which is the imagination, does not consider the worth of the loss and damage that it has already suffered because of the person <standing> on the higher level. <He has broken and subdued it,> and yet it later on controls <the lower man>, as explained. +< and spread it out,> and it did not fit in the doorway — That is, <it spreads out and takes control, and it’s impossible for a Jew> to enter the <doorway of> holiness—the intellect—because of the imagination’s control. +< Bring a sledgehammer and knock down the door with the kotel — In other words, the advice> which is given for this is to “knock down the door,” which is the imagination, defilement. This is as in: Someone who comes to defile himself, the door is opened for him (Yoma 38b). It corresponds to (Genesis 4:7), “Sin crouches at the door.” [The imagination] is “knocked down” by means of the above mentioned Colors, which is the greatness of the Creator, as explained. +<And this is the concept of “the door with the kotel.” That is, the knocking down of the door is by means of> the concept of the kotel — ko, tel. Ko corresponds to the Holy Name, which is the concept of Colors. As it is written (Psalms 27:1), “YHVH is my light”—the lights of the Colors; “and yish’i (my salvation)”—the garments of yesha. And He is “the tel (mound) to which everyone turns” and craves to look at. + +Section 5 + +5 . Know too! in order to subdue the surrounding evil force that is at every level, it is necessary to arouse the joy of a mitzvah [and draw it] upon himself. That is, he should rejoice by remembering that he has merited coming closer to the Holy One and merited coming closer to the tzaddikim who bring him closer to the Holy One. And through this joy, he breaks the forces of evil and enters <holiness>. + +Section 6 + +6. The following relates to section 1: +“The sacrifices of God are a broken spirit”—the breaking of the illusion < is achieved through> the sacrifices. Study there. This is the concept of pressing on the sacrifice. For sacrifices are brought from animals, which correspond to the power of imagination, because an animal also has the power of imagination. Now, when a person follows the imagination of his heart—namely, after his desires, God forbid, which come from the power of imagination—this is literally animalistic behavior. For an animal also has the power of imagination. +Therefore, when a person sins, heaven forfend—with all sins coming from the imagination, from where all desires are drawn—he consequently has to bring an animal as a sacrifice. And he has to press his hands on it and at that time confess all his sins over the sacrifice. By doing this, all the sins and all the power of the imagination are drawn onto the animal, which corresponds to imagination, as explained. Afterwards, immediately after the pressing, the slaughter. The animal is slaughtered as a sacrifice, and through this the imagination is subdued and broken. + +Section 7 + +7. The following relates to sections 2 and 3: +It is explained there that when a person moves on from one level to the next, he then has to pass by these illusions in order to attain holiness. As soon as he ascends to the second level, the evil forces on the level are aroused and they surround him. He has to subdue them anew…. Study there. And though the husk on the higher level has already been broken… nevertheless, when the inner aspect of the upper one moves on from there, and the < inner aspect> of the lower one ascends, the evil force is then reawakened. Study there. [Rebbe Nachman] then said the following: +In this, the chassidim are very mistaken. It suddenly seems to them that they have fallen from their devotion to God. The truth is that they have not fallen at all. Rather, because they have to ascend from level to level, the forces of evil then awaken and take control anew. These are the desires, confusions, illusions, evil thoughts and obstacles, as above. This is why it is necessary to renew one’s strength all over again, to return and subdue and break anew the evil forces and the obstacles that are on each and every level. In truth, however, this is not at all a fall, as above. + +Section 8 + +8. The following relates to section 3: +And know! no two people are alike…. Therefore, when a person wants to ascend from his level to an even higher level, then the person on the higher level goes and moves on to a st ill higher level. [Rebbe Nachman] then said the following: +This is the concept of lifting up, that which one person lifts and raises up his friend. By virtue of the person on the lower level ascending from level to level, through this he raises and lifts up his friend who is on the higher level so that he ascends to an even higher level. Likewise his friend’s friend, who is even higher than his friend—he has ascended even higher. And so it is, higher and higher, because it is impossible for two people to be on the same level, as above. + +Section 9 + +9. After delivering this lesson, in which he calls and refers to all the desires of the evil inclination as the power of imagination, [Rebbe Nachman] then said: “We should call and refer to it by some other name.” That is, Satan, the evil inclination, has to be called something else; i.e., no longer call it “evil inclination,” but “power of imagination.” He said this in a jesting manner. Even so, I realized that he intended something by it, though I did not merit to understand what he had in mind. + +Torah 26 + + + +Section 1 + +“A Retzitza (chick) that dies in its shell, through where does the spirit-of-life exit ?” He said to them, “Through where it entered” (Bekhorot 8b). +A chick — This is an eFRoaCh, the concept of tzaddik: <“A tzaddik, like a date palm, yiFRaCh (will flourish)” (Psalms 92:13) ; and as in,> “In his days, the tzaddik yiFRaCh” (Psalms 72:7). +[The Wise Men of Athens] asked him: The tzaddik who kills himself and sacrifices his soul in prayer and entreaties, in which place in the prayer does he especially have to sacrifice his soul? +And [Rabbi Yehoshua] answered them: +Through where it entered — Namely, wherever he has to elevate the sparks of holiness. In other words, wherever external thoughts enter into him <he has to elevate them. This is because the external thoughts are actually the fallen sparks of holiness,> and he has to elevate them, as is known. That is where he has to sacrifice his soul. A chick that dies - a chick that perishes inside its shell: + +Torah 27 + + + +Section 1 + +“A Retzitza (chick) that dies in its shell, through where does the spirit-of-life exit ?” He said to them, “Through where it entered.” (Bekhorot 8b) +To draw the entire world to His service, “to serve Him in unison,” so that all [people] cast off their gods of silver and gold and pray to God alone—this happens in each and every generation commensurate with the peace that exists in that generation. As a result of the peace that exists between people—with them investigating and explaining the truth to each other—each person casts off the falsehood of his money worship and draws closer to the truth. + +Section 2 + +2. But it is only possible to come to the aspect of peace by means of a radiant countenance <and> a majestic countenance. +This is (Genesis 33:18), “Yaakov arrived ShaLeM (whole) in the city of SheKheM”—the concept of “to serve Him SheKheM echad (in unison)” is awakened through ShaLoM (peace). And peace comes through the aspect of Yaakov. He is the radiant countenance, corresponding to: The beauty of Yaakov resembled the beauty of Adam (Bava Metzia 84a). This is synonymous with (Psalms 24:6), “Those who search for Your countenance, Yaakov.” + +Section 3 + +3. And a majestic countenance corresponds to Torah expositions. For the Torah is expounded by Thirteen Principles, which are drawn from the Thirteen Rectifications of the ZaKaN (Beard)—the aspect of a majestic countenance. As it is written (Leviticus 19:32), “Show reverence for the presence of the ZaKeN (elder).” + +Section 4 + +4 . Commensurate with the refining of his wisdom by these Thirteen Principles, is the refinement of the voice of his song. This is as in: An elder is one who has KaNaH (acquired) wisdom (Kiddushin 32b). The KaNeH (windpipe) emits the voice. {“Let Me see your countenance, let Me hear your voice” (Song of Songs 2:14). } +This is the meaning of: “Let Me see your countenance”—this is the concept of a majestic countenance, the elder, as explained. “Let Me hear your voice”—for the voice is in accordance with the wisdom of the Torah expositions, in accordance with the intellect of the Thirteen Principles through which he DoReSh (expounds) the Torah. And this is (Amos 5:4), “DiRShuni (seek Me) and live,” for “Wisdom gives life to the one who possesses it” (Ecclesiastes 7:12). + +Section 5 + +5. Now, when his voice is refined, then by making only his voice heard, <even> without speech, the Holy One saves him in his time of affliction. This is as in (Psalms 106:44), “He saw their affliction, when He heard their rinah”—by making his voice <heard> the Holy One sees whom it is that afflicts him. +This is the meaning of (Deuteronomy 27:8), “a good baer (clarification).” <Rashi explains:> In seventy languages. <In other words, by means of the expositions of> the Torah, through which the voice is emitted, He gave us good in all <the seventy languages>. This is as in, B ’shamo Et Rinatam (“when He heard their song/supplication/outcry”), the first letters of which form the word BaER, and baer indicates explanation and exposition. + +Section 6 + +6. But it is only possible to attain a majestic countenance by rectification of the brit. This is as in (1 Chronicles 16:27), “Splendor and majesty are on His countenance,” when “oz (might) and gladness are in His place.” < OZ is> the brit, which is called boAZ ; and it is the gladness of the Matron. { “God is my might and song / He has become my deliverance / This is my Lord and I will glorify Him” (Exodus 15:2). } +This is the meaning of, <“God is my might and song / He has become my deliverance.”> “My might” alludes to the brit ; “and song” is the concept of voice; “He has become my deliverance” corresponds to “He saw their affliction….” +This is what our Sages taught: When the Jews ascended from the Sea, they raised their eyes to offer songs of praise (Sotah 30b). This is because at the Sea, the aspect of the brit was revealed. As our Sages said (Bereishit Rabbah 87:8): “The Sea saw and fled” (Psalms 114:3)—<saw> “and fled and went outside” (Genesis 39:12). +“They raised their eyes.” This corresponds to a majestic countenance, the concept of “an elder is one who has acquired wisdom.” As Rashi explains: “Then the eyes of both of them were opened” (Genesis 3:7) —this was said regarding wisdom. “To offer songs of praise” corresponds to the voice, which is revealed through wisdom. +And this is what [the Sages] taught: The babes and sucklings said, “Zeh (this) is my Lord and I will glorify Him” (Sotah 30b). “Zeh” alludes to the brit, as in (Exodus 3:12), “and zeh will be your sign.” “And I will glorify Him,” this corresponds to a majestic countenance. +This is also the explanation of (Proverbs 29:3), “He who keeps company with harlots wastes his wealth.” <This is the loss of the voice.> As our Sages taught: “Honor God with your wealth” (ibid. 3:9) —do not read this “with honkha (your wealth),” but “with gronkha (your voice)” (Pesikta Rabbati #25). Thus by blemishing the brit, one’s voice becomes blemished. +But Yaakov, who safeguarded his brit —as <is written> (Genesis 49:3), “the first of my manhood”—merited a voice. This is as in (ibid. 27:22), “The voice is the voice of Yaakov.” +And with the concept of voice one merits peace, as in (Song of Songs 1:1), “The song of songs of ShLoMo”—to the King to whom ShaLoM (peace) belongs (Shir HaShirim Rabbah 1:11). +Because of this, immediately after the voice of rinah associated with the Song of the Sea, the [Jewish people] merited the Sabbath of Peace. As is written (Exodus 15:23), “Then they came to Marah,” and Sabbath was instituted in Marah (Sanhedrin 56b). +This is (Exodus 15:21), Vataan Lahem Miriam Shiru L’Hashem (“Miriam led them in song, ‘Sing to God’”), the first letters of which form the word ShaLOM. <In other words,> through <the voice> they merited peace. + +Section 7 + +7. { “Behold, in peace I had great bitterness; but You loved my soul and kept it from the pit, for You have overlooked all my sins” (Isaiah 38:17). } It was specifically in MaRah that they received the Sabbath of Peace. For such is the nature of peace, to be enclothed in M ’Rirut (bitterness). This corresponds to, “Behold, in peace I had great bitterness.” Just as all cures are in bitter remedies, so too, peace, which is a cure for all things; as in (ibid. 57:19), “‘Peace, both for those far and near,’ says God, ‘and I will heal him.’” +But sometimes the illness is so overpowering that the patient is unable to bear the bitterness of the remedies. The doctors then abandon the patient and give up on him. This is likewise so when the sins, which are the illness of the soul, become very overpowering. It is then impossible for him to bear the bitterness of the remedies. And then, “‘there is no peace,’ says <God>, ‘for the wicked’” (ibid. 48:22). +It was for this that Chizkiyah praised the Holy One, who overlooked all his sins so that He would not have to enclothe the peace in a great deal of bitterness. This is the meaning of, “Behold, in peace I had great bitterness.” That is, it is known that peace requires bitterness. “But You loved my soul and kept it from descending to the pit,” because You know that I have not the strength to bear the bitterness commensurate with my sins. “For You have overlooked all my sins,” so that peace would be enclothed in a bitterness which I can handle. { “Avraham was old, well advanced in years, and God had blessed Avraham with everything” (Genesis 24:1). } +And this is the meaning of “Avraham was old”—as a result of <the aspect of> elder mentioned above. Because of this, “God had blessed Avraham with everything.” <“With everything”> is peace, as is written (Daily Liturgy), “Who makes peace and creates everything.” + +Section 8 + +8. <Thus when a person achieves the aspect of a radiant and majestic countenance, he merits a refined voice, as above. And with a refined voice, he merits “peace> in his body” so that none of the four humors overpowers any of the others; “peace in his money” so that this one does not come and devour the other, as in the words of Nakdimon ben Guryon’s daughter (Ketuvot 66b) ; “peace in his Torah,” free of any conundrums. As a result, “Yaakov arrived whole in the city of Shekhem.” + +Section 9 + +9. This is the explanation [of the opening teaching]: { “A Retzitza (chick) that dies in baiuteh (its shell), through where does the spirit -of-life exit?” He said to them, “Through where it entered.” } +A ReTZiTZa — This corresponds to “kaneh RaTZuTZ (a broken reed)” (Isaiah 36:6), which is the nations. They are distant from the aspect of “an elder is one who has kanah wisdom,” from the majestic countenance. But they are attached to the “kaneh ratzutz,” as in (Psalms 68:31), “Rebuke the wild beast of the kaneh (reed).” +that dies in BAiUTeh — In other words, to terminate and eliminate their further BAUTa (prayers) and entreaties to other gods. Rather, they should all call in the name of God. +where does the spirit-of-life exit — That is, this concept is only possible through rectification of the brit. This corresponds to (Joshua 2:11), “nor did the spirit-of-life again rise up in any man.” +<Still, how does one> take out and remove the sparks of holiness that fell because of a blemish of the brit? And he said to them: +Through where it entered — In the one into whom the spirit-of-life entered. That is, in the one into whom the spirit-of-folly, the licentious thoughts, entered. By his breaking his desire, he takes out and removes the sparks of holiness <that fell because of> a blemish of the brit. For this is the concept of a fitting repentance. +“The elders have ceased from the gate, the youths from their music” (Lamentations 5:14). + +Section 10 + +10. The following relates above. +“He saw their affliction, when He heard their rinah”—by making his voice <heard> the Holy One sees who it is that afflicts him, which nation afflicts us. And [Rebbe Nachman] said that, therefore, when the Jews suffer some decree and affliction from some nation, God forbid, it is then good to play the music of that nation which afflicts them. This is the meaning of, “when He heard their rinah.” Specifically “their rinah”—i.e., the singing and music of that nation that afflicts the Jewish people, God forbid. + +Torah 28 + + + +Section 1 + +“ B’ni Lann Beita (Build us a house) in the sky.” He uttered a Holy Name and stood suspended between heaven and earth. He said to them, “Bring me bricks and tina (cement) from hatam (there).” They said, “Can anybody get up there?” He said, “Is there anyone who can build a house between heaven and earth?” (Bekhorot 8b) +There are mitnagdim (oppositionists) who disgrace and vilify <the tzaddikim and> those who fear God. This stems from their receiving Torah from Jewish scholar-demons. For the Jewish scholar-demons receive their Torah from demons who have fallen Torah from the fallen alephs . +In connection to these ALePhs it is written about Shlomo (1 Kings 5:12), “He spoke three ALaPhim (thousand) proverbs, and his songs were five and ALePh.” For Shlomo had achieved them <through an abundance of holiness>. +But the Jewish scholar-demons receive <them> by way of the evil forces. As a result, all their words <are> by way of allegory, rhetoric and profound logic. This is because <their root> is from these alephs. +And of these Torah scholars it is said (Isaiah 7:13), “Is it not enough for you to weary people, that you would also weary [my] God?” For <they> exhaust the people who come to hear their expositions and teachings. People think that they will come to some betterment through them—that they will come to know how to serve God. But they, the people, do not achieve any betterment. This is because the teachings of these Torah scholars lack the power to guide a person in the right way, for “from bad there is no good.” And what’s more, “that you would also weary God”—as though <they tired out> the Holy One from helping those who serve Him. +It comes out that because of this, these people fall into great heresy. They think, Heaven forfend, that God “neither sees nor understands” the deeds of man (cf. Psalms 94:7). As a result, they do not honor those who fear God, but vilify and shame them. This is why “shame” is called idolatry, as in (Hoshea 9:10), “They consecrated themselves to shame.” For shame and vilification stem from heresy. + +Section 2 + +2. Now, when those who fear God are vilified and shamed by these heretics, the solution for this is (Psalms 22:7): “But I am a worm, and not a man; vilified of men, <and the disgraced of the nation.” That is,> the concept of “worm” is a remedy for vilification and disgrace. By virtue of this concept one defeats his enemies. This is because a tola (worm) corresponds to EMUNah (faith), as in (Lamentations 4:5), “those who were EMUNim (reared) on tola (scarlet).” +This is the aspect of Avraham. <He was> the first of the faithful, as is written (Genesis 15:6), “He had faith in God.” +With the aspect of Avraham, which is the aspect of faith, one breaks and eliminates idolatry, heresy and disgrace. And one overcomes the heretics, corresponding to (Psalms 20:7), “with strength, the salvation of His right hand.” For Avraham is the personification of lovingkindness, the concept of faith, as in (ibid. 89:34), “My lovingkindness I will not remove from him, and I will not be false to My faithfulness.” With this right hand he overcomes his enemies. He takes on the aspect of (Nachum 2:4), “The warriors are mTuLA’im (dressed in scarlet).” +And with this lovingkindness he rectifies the fallen alephs mentioned above. This is as in (Exodus 20:6), “He performs lovingkindness to the alaphim (thousands).” + +Section 3 + +3. But it is only possible to come to <this> lovingkindness by hosting righteous <visitors> in one’s home. This is because someone who hosts <righteous> visitors in his home is as if he offered TaMIDin (regular daily offerings); as in the teaching of the Sages (Berakhot 10b): “A holy man passes by us TaMID (regularly)” (2 Kings 4:9). +And with this service, that he stands over them and waits on them, he merits the abovementioned lovingkindness. As in the teaching: Whoever prevents his student from serving him, it is as if he denied him lovingkindness (Ketuvot 96a). +This is the reason the regular-offering was a lamb, for from it the <fallen> ALePhs are rectified; corresponding to (Jeremiah 11:19), “I am like a keves ALuPh (a domesticated lamb).” This is also the connotation of KeVeS: it is KaVuSh (suppressed) under the hand of its master and serves <him>. And so TaMiD is numerically equivalent to four times aleph, which is the rectification of the alephs. +And this is the meaning of (Proverbs 23:29), “The one who quarrels, the one who has senseless words.” That is, because of SYaCh (senseless words)—because of the Chakham Sheid Yehuda’iy (Jewish scholar-demon)—he causes quarrels, he causes opposition to develop. + +Section 4 + +4. This is the explanation of what the Wise Men of Athens said: +Build us a house in the sky — For [this refers to] all those people who want to structure their service of God based on the Torah they hear from Jewish scholar-demons, who in truth have nothing upon which they can rely. It is like their wanting to build a house in the sky. For the Jewish scholar-demons fly in the air. They do not have upon what to rely, like the demons that fly in the air. +He uttered a Holy Name and st ood between heaven and earth — That is, the true Torah scholar is between heaven and earth; as in the Aramaic translation of (1 Chronicles 29:11): “for all that is in heaven and on the earth”— {he joins heaven and earth}. +He said to them, Bring me bricks and tina (cement) from hatam (there) — This is because tina (grievance) has entered the hearts of these [people], as above, and their heart has become a heart of stone. Now, when a true Torah scholar sees their evil intentions, he tells them to remove the grievance from their hearts—they should remove the grievance that is in the heart of stone and not commit heresy against the Holy One. +This is because the grievance and the heart of stone <stem from the concept of hatam>—i.e., from the concept of the abovementioned fallen alephs, which are numerically equivalent to HaTaM {because four times ALePh plus one for the principle itself totals HTM (445)}. +They said, Can anybody get up there? — They said to him, “Who can elevate the fallen alephs?” And he answered them: +Is there anyone who can build a house between heaven and earth? — In other words, [this is] someone who builds his house with the help of true Torah scholars. He [and others like him] have on what to rely. This is because true Torah scholars are the foundation of everything. And the person whose house is a meeting place for <true> scholars—who builds his house <“between heaven and earth,”> corresponding to, “A holy man passes by us tamid. Let us make a partitioned loft”—[is one of] those people who elevate the <fallen> alephs, as explained. + +Section 5 + +5. This is: aleph beit gimel dalet: Gimel dalet is heaven and earth, <as is known>. BeIT is the one who builds his BayIT (house) between heaven and earth. This is the rectification of the <fallen> alephs. +zayin chet: Namely, those people who receive their Torah from the Jewish scholar-demons. They are referred to as ZayiN, as in (Leviticus 17:7), “to the demons after whom ZoNim (they stray).” <From them come> the vilification and <the disgrace>, as in (Job 31:34), “The disgrace of families y’ChiTeini (frightens me)”—corresponding to the CheT. +heh vav: Hoy vay! This denotes screams and dispute. As mentioned earlier, “The one who quarrels, the one who has senseless words”—i.e., zayin, chet. +tet yod: The good he hid within him (Zohar, Introduction, p.3a). When one hears Torah from Jewish scholar-demons, one has to eat the good that is in it. This is like Rabbi Meir: he found a pomegranate, ate the inside, <and threw away its peel> (Chagigah 15b). As it is written (Proverbs 23:26), “My son, give me your heart”; and also (ibid. 22:17), “Listen to the words of the wise, and apply your heart to my knowledge.” And when one does this, one elevates the good that is hidden within it—i.e., the fallen alephs. This is tet: the good he hid within him. You should “apply your heart <to my knowledge>“—to the good that is hidden in his words. +And, as a result, yod. In other words, through this one rectifies the alephs. This corresponds to (Isaiah 25:1), “I will praise Your name, for You have done PheLA (wonder)”—this is the ALePh (Zohar III, 193b). This is: yod forms an aleph (ibid. II, 235b). And this is yOD, it is linguistically similar to ODeh (praise). YoD corresponds to (Lamentations 3:53), “vaYaDu (and they cast) stones”—similar to discarding, namely, “he threw away its peel.” + +Section 6 + +6. We heard from his holy lips that this lesson hints to all the Kabbalistic intentions associated with the Chapter of the Tamid -Offering which we recite in the morning. He explained a bit of this to us. Study the Kavanot, and see and understand that all the intentions of the Chapter of the Regular-Offering are clarified in this lesson. +For it is explained there in the Kavanot: The regular-offering subdues the evil forces of the World of Action… which correspond to idolatry…. +Also, “olat” is numerically equivalent to the Holy Name ABG YTTZ … which is in the sefirah Chesed (Lovingkindness)…. This is the hidden meaning of (Genesis 19:27), “Avraham got up early in the morning.” This is also the hidden meaning of (Isaiah 41:14), “Fear not, tolaat (worm of) Yaakov.” +Contrasting this in the evil forces is the tola which consumes and eats up everything…. Therefore, God, in His mercy, commanded that the regular-elevation-offering be offered; so that the OLAT tamid of holiness—corresponding to “TOLAat yaakov”—overcomes the TOLA of the evil forces…. +And know! every elevation-offering corresponds to the aspect of Leah…. Therefore, the olat tamid comes in contrast to her, to mitigate her judgments so that the unholy tolaat does not govern and rule. TOLA is turned back to OLAT. This is why it is written olat TaMiD (Numbers 28:6), because TMD is the numerical equivalent of the four alephs which Leah takes…. +All this is explained in the Pri Etz Chaim, The Gate of Offerings, Chapter 3 (Shaar Olam HaAsiyah, pp. 115-116). Study there well. Study carefully and you will see that all this is clarified in this lesson. +For it is explained there that the [existence of] oppositionists who vilify those who fear God stems from the fallen alephs . In holiness these alephs correspond to the aspect Leah. But by them [the oppositionists] this becomes the aspect of, “Is it not enough for you to weary people, that you would also weary [my] God?”—as though they tire out the Holy One from helping those who serve Him. This is because, by them, LeAH becomes the aspect of LoAH (tire out). For they draw sustenance from the harsh judgments in Leah, from where the harsh evil forces—the concept of idolatry—have a hold. This is what is explained in the lesson: they succumb to heresy, the aspect of idolatry. Study there. +Now the rectification is: “But I am a tolaat (worm), and not a man; vilified of men, and the disgraced of the nation.” This is the aspect of the tola of holiness which subdues the tola of the evil forces. This is what has been explained above in the lesson. It is the aspect of Avraham. For it is likewise explained there in the Kavanot, that the tola of holiness, corresponding to the olat tamid, is the concept of lovingkindness/Avraham, the concept of Chesed that is in Gevurah. This is what is brought in the lesson, that this is the concept of “with strength, the salvation of His right hand”—namely, the aspect of Chesed that is in Gevurah . +And this is what is brought there, that the main rectification is achieved by hosting Torah scholars in his home, which is as if he offered regular-offerings. This is because TaMiD is numerically equivalent to four alephs. For the main rectification is through the concept of the tamid sacrifice, which is equal to four times ALePh. Through this the alephs are rectified and we merit the aspect of the tola of holiness/ olat tamid /”lovingkindness to Avraham” (Micah 7:20). +Study well the above lesson and the Kavanot. Understand how all the Kabbalistic intentions of the Chapter of the Regular-Offering are encompassed in this lesson. Study well and you will understand wonders. + +Torah 29 + + + +Section 1 + +“A certain man went seeking a wife, but they didn’t give [her] to him. What did he see that made him go to where there was a better one?” He took a peg and pressed it in below. It did not go in. He raised it up and pressed it in higher up. It went in. He said, “That one, too, has found his bat mazleh (de st ined mate)” (Bekhorot 8b). +“Hai Gavra D’azil (A certain man went) seeking a wife, but they didn’ t give her to him….” +Not all words are considered speech. For words which are not heard or accepted are not called speech, as in (Psalms 19:4), “There is no speech and no words without their voice being heard.” +Now the main reason words are accepted has to do with the good they contain, because everyone desires good. Therefore, when the words contain good, then speech is heard and accepted. But when the words have no good in them, they are not accepted. +And how do we create the good in the words? This is done by taking speech from daat (holy knowledge). Then it has good in it. But when speech is without daat, then it has no good, as in (Proverbs 19:2), “Also, for the soul to be without knowledge is not good.” The soul is speech, as is written (Genesis 2:7), “Man became a living soul,” the Aramaic translation of which is “a speaking spirit.” + +Section 2 + +2. Now, raising and enhancing daat is accomplished through praise of the tzaddikim. By praising and extolling the tzaddikim, daat is elevated, corresponding to (Deuteronomy 32:11), “Like a nesher (eagle) arousing its kein (nest).” Nishra is the spirit, the concept of tzaddik, as in (Numbers 27:18), “A man in whom there is the spirit <of God>.” “Arousing its kein”—he arouses the “mentalities” from their slumber, from the aspect of constricted consciousness, from the aspect of sleep. “KeiN” alludes to (Proverbs 4:5), “KNei (acquire) wisdom, KNei understanding”; these being the mentalities, <as in known>. { “Bless the Lord, O His angels; the st rong warriors who do His word, so as to hear the sound of His word” (Psalms 103:20). } +Even angels, when they want to utter a word that will be heard and accepted among them—corresponding to, “do His word, so as to hear the sound of His word”—they then praise and extol the Holy One first. For He is the Tzaddik of the world, as in (Psalms 145:17), “God is a tzaddik in all His ways.” Because of this, the word is in the category of “to hear the sound of His word.” +And this is, “Bless the Lord, O His angels”—i.e., the praise <and splendor> with which they first praise <and extol> the Holy One, who is the Tzaddik of the world. And afterwards, through this they “do His word, so as to hear the sound of His word.” They create the word which is heard and accepted. + +Section 3 + +3. This is the concept of white garments. In other words, speech—which is the concept of “Malkhut, mouth” (Tikkuney Zohar, Introduction) —corresponds to white garments. For it is necessary to take great care of one��s clothing; not to abuse the clothing, but to care for them properly so that no spot or stain gets on them. +And the greater the person, the more he has to protect the garments. For the greater the person, the more stringently he is dealt with. Thus a Torah scholar who has a stain on his garment deserves to die (Shabbat 114a), because he is dealt with more stringently. +For the clothes themselves judge him, corresponding to “the law of the malkhut (the kingdom)” (Nedarim 28a). The reason is that garments are an aspect of Malkhut . Thus Rabbi Yochanan called his clothing “my honorers” (Sabbath 113a) ; this being the concept of Malkhut (Kingship), the concept of (Psalms 24:8) “the King of honor.” And these correspond to “justice is the holy Malkhut” (Tikkuney Zohar, Introduction), for this is the concept of garments, the concept of (Job 29:14) “I clothed myself in justice.” Thus someone who abuses them is like one who rebels against the kingdom, and then “the law of the malkhut” judges him. +By virtue of this, he creates a separation between the Holy One and His Shekhinah (Divine Presence), in the aspect of “the Serpent drew her to himself and poisoned her” (Zohar III, 79a). This is the aspect of the DaM (blood) of a menstruating woman, as in (Isaiah 63:2), “Why is your clothing aDoM (red)?” +<And because of> the spot and the stain found on his garment, the above mentioned aspect of Malkhut —the Shekhinah of His strength—is separated from the Holy One. And then, “He will roar mightily over His habitation” (Jeremiah 25:30) —over His habitation (Zohar III, 74b). +Then, the evil handmaid, which is the Malkhut of the Other Side, rules; as in (Proverbs 30:23), “… and a handmaid that is heir to her mistress.” She is a bad wife, an aspect of “a bad time.” For there are twenty-eight times: <fourteen> for good, <fourteen> for bad (cf. Ecclesia st es 3). +And it is necessary to subdue the evil handmaid, who is “a bad time,” as in (ibid. 9:8), “At all times let your garments be white.” Specifically “at all times.” “Your garments be white,” that is, without a stain. This is the concept of purifying the Shekhinah from her impurity, corresponding to (Bekhorot 6b), “The blood is decomposed and converted into milk.” +But the wicked, through their sins, cause a separation between the Holy One and His Shekhinah. This is because they generate menstrual blood in her, at which point she is called “city of blood” (Ezekiel 22:2). And by virtue of this, the wicked are called “men of bloodshed” (Psalms 55:24). +Now, the three hundred sixty-five prohibitive commandments are complementary to the three hundred sixty-five gidim through which the blood flows. Commensurate with the aspect of the prohibitive commandment that they transgress, they arouse <the blood> in the Shekhinah. +For there are a number of types of blood (Niddah 19a). It is therefore necessary to <whiten> these bloods—i.e., to rectify the prohibitions/ gidim and draw whiteness to them, as in, “The blood is decomposed and converted into milk.” +And this is, “At all times let your B’GaDekha (garments) be white.” Specifically B’GiDekha (in your veins and nerves)—to draw whiteness into them. + +Section 4 + +4. Now, to correct all the sins individually—they are very many, and the task is an onerous one! It is impossible to rectify them, because in each and every prohibition there are many fine points and details. +It is therefore necessary to rectify the generality of the GiDim, corresponding to (Deuteronomy 4:13), “And yaGeD (He announced) to you His brit (covenant).” Then, by rectifying the brit, which is the generality of the gidim, all the prohibitions that he transgressed are rectified as a matter of course, and whiteness is drawn into them. +Because of this, the generality of the gidim, which is the holy brit, is called ShaDaI ; because it ShaDI (shoots) and fires whiteness and rectifications to each and every detail according to its needs, even to those places which are narrow and tiny. For there are places that are so narrow and tiny that no rectification can reach there except the General Remedy which shoots whiteness and rectification even to the narrow and tiny places; as in (Job 22:25), “And Shadai (the Almighty) will be b’TZaRekha.” <That is, the concept of rectifying the brit / Shadai> shoots and fires rectifications <like an arrow> to all the TZaR (narrow) <and tiny> places, <as explained>. +And because of this, brit is called “the brightness of the firmament.” For then, prior to rectification, it is in the category of (Job 20:27), “The heaven will reveal his transgression.” But after rectification, it then brightens and purifies the firmament—corresponding to the crimson-colored strap which whitens the transgressions of the three hundred sixty-five < gidim, the three hundred sixty-five> prohibitions (Yoma 67a) —and causes whiteness to flow into the three hundred sixty-five gidim, corresponding to, “At all times let your garments be white.” { “Like a nesher (an eagle) arousing its> kein (ne st), hovering over its gozel (young)” (Deuteronomy 32:11). } +<Now, this> whiteness is drawn from the mind, as in (Song of Songs 4:15), “flowing from LeBaNon”—from the LiBuNa (whiteness) of the mind. <It comes> through the rectification of the generality of the gidim, as in, “Like a nesher arousing its kein.” Nishra is the spirit, <the concept of the brit,> as in (Joshua 2:11), “Neither did there arise any more spirit-of-life in man”—<i.e., the holy Covenant>. “Arousing its kein”—he arouses <the mentalities>, corresponding to “Knei wisdom, knei understanding,” from the aspect of sleep. +“Hovering over its GoZeL (young).” He hovers over and protects the mentalities which were at first niGZaLin, as in (Proverbs 28:24), “He gozel (steals) from his father and his mother.” These are the mentalities—namely, “father in Chokhmah (Wisdom)” and “mother to Binah (Understanding).” +This is the meaning of (Berakhot 3a): “An infant nourishes from the ShDaI (breasts) of his mother.” “An infant” alludes to constricted mentalities. He is nourished and raised from infant-like constriction by means of the General Remedy, which shoots and fires <rec-tifications, as explained>. +And this is the meaning of “his mother”—this is <the Gathering of Israel>. As is written (Proverbs 23:22), “Do not despise your mother when she is old.” [“Your mother,”] Rashi explains, is “your gathering,” <because> all the <attributes and> rectifications are gathered and encompassed there. +This is the essence of Israel’s coming closer to its Father in heaven, i.e., through rectification of the brit. This is the primary means through which Israel comes closer to its Father in heaven, as in (Exodus 19:4), “I carried you on kanfei nesharim (the wings of eagles), and I brought you to Me.” “Nishra” is the General Remedy, as in, “And He announced to you His covenant”—namely, rectification of the brit, as explained. Specifically through this, “I brought you to Me.” They came closer to the Holy One, for the main way to come closer to the Holy One is through the rectification of the brit . + +Section 5 + +5. Earning a livelihood without struggle, the aspect of <manna>, “bread from heaven” (Exodus 16:4), is also dependent on this—on the General Remedy, rectification of the brit. This corresponds to (Proverbs 30:19), “the way of the eagle is in heaven.” +This is the meaning of (Numbers 11:7), “The manna was like the seed of GaD (coriander)”—the seed of the < GiD> is a white drop, the aspect of “flowing from Lebanon.” For this is the concept of rectification of the brit, upon which a livelihood without struggle—the aspect of manna, “bread from heaven”—is dependent. +[But] a livelihood which is earned with struggle and difficulty is the result of one’s not having effected the General Remedy, which is rectification of the brit. This is because: One who throws away crumbs of bread, poverty pursues him. All the more so someone who throws away the “crumbs” of his mind (Zohar III, 244a). { “You shall not eat on blood; you shall not nachashu (act on the basis of omens); you shall not onainu (act on the basis of auspicious times)” (Leviticus 19:26). } +And this is the meaning of, “You shall not eat on blood”—that is, because of the bloods which generate an aspect of menstruation in the Shekhinah, corresponding to “the city of blood”/”Why is your clothing red?”/a stain was found on his garments. In other words, because of a blemish of the brit, which is a blemish in the generality of the gidim —this being a blemish of the garments, as explained—“you shall not eat,” i.e., your livelihood will be a struggle. +“You shall not act on the basis of omens. You shall not act on the basis of auspicious times.” For they bring on the aspect of “the Serpent draws her to himself” and cause the evil handmaid, who is “a bad time,” to rule. +This is the meaning of, “You shall not NaChaShu”—do not, God forbid, bring about that “the NaChaSh (Serpent) draws her to himself and pollutes her,” as above. And “you shall not ONainu”—this has the connotation of time and ONah (season). In other words, do not, God forbid, bring about the rule of the “bad time” of the twenty-eight times, as above. +And this was Yaakov’s request (Genesis 28:20), “… and if He gives me bread to eat and clothing to wear.” For one is dependent upon the other; a livelihood is dependent upon the concept of white garments. And this is (Isaiah 23:18), “to eat to satiation and for majestic clothing.” +Now, Yaakov drew whiteness—the aspect of “the white layer” (Genesis 30:37) —through the General Remedy; as is written (ibid. 49:3), “the first of my manhood.” He is described as “a tent dweller” (ibid. 25:27) — i.e., the aspect of heaven; as it is written (Isaiah 40:22), “He spread [the heavens] out like a tent to dwell in.” This corresponds to “the way of the eagle is in heaven”/”the brightness of the firmament”/the crimson-colored strap which whitens their transgressions and the three hundred sixty-five gidim, as in (ibid. 1:18), “Though they be red like crimson, they shall be as white wool.” + +Section 6 + +6. But as long as he has yet to effect the General Remedy, and the Shekhinah is in the category of “Why is your clothing red?”/menstruation, then speech is forbidden. This is as in (Psalms 39:3), “I became mute with dumiyah (silence).” From these DaMim (bloods), the aspect of DuMiyah is made. For the essence of speech is dependent upon the General Remedy, corresponding to, “He announced to you His covenant.” { “In the days of Rabbi Shimon, each person would say to his fellow, ‘Open your mouth and your words will shine.’ After Rabbi Shimon died, they would say, ‘Do not let your mouth cause your flesh to sin’” (Zohar III, 79a). } +This is the concept of: “After Rabbi Shimon died, each person would say to his fellow (Ecclesia st es 5:5), ‘Do not let your mouth cause your flesh to sin.’” This is because Rabbi Shimon is <the aspect of> the “bow of the Covenant,” corresponding to, “He announced to you His covenant”—i.e., the generality of the gidim. +And when the General Remedy is lacking, speech is then forbidden. This is as in, “I became mute with silence,” and, “Do not let your mouth,” as explained. And someone who speaks then, when the General Remedy is lacking, violates [the commandment], “Do not go gossiping among your people” (Leviticus 19:16). He “goes gossiping, revealing secrets” (Proverbs 11:13). +However, “in the days of Rabbi Shimon, each person would say to his fellow, ‘Open your mouth [and your words will shine].’” This is because when the General Remedy/”the bow of the Covenant” is present, speech is then permitted. For the blood has already been rectified, as in, “The blood is decomposed and converted into milk,” and as in, “At all times let your garments be white.” +This is the meaning of (Psalms 30:13), “So that it will sing to Your honor, and will not be silenced.” “Honor” corresponds to garments, which have been whitened from the aspects of “Why is your clothing red?”/the DaM of a menstruating woman. And so, “it will not yiDoM (be silenced).” For whiteness is drawn into the blood from the aspect of “flowing from Lebanon,” as explained. And then speech is permitted, corresponding to, “Open your mouth.” + +Section 7 + +7. Conceptually, this is the malady [known as] nophel (epilepsy), God spare us, when the blood surges and shoots up to the brain and puts pressure on the mind. Because of the pressure on the mind, the limbs tremble. The reason for this is that the brain is the commander of the army, and when the enemy attacks the commander, all his soldiers are in an uproar because they are dependent upon him. And then the Divine Presence NoPheLet (falls), God forbid, as in (Amos 9:11), “the booth of David that NoPhaLet (has fallen).” +But through the General Remedy—which arouses the mind and draws whiteness to the gidim, as in, “At all times let your garments be white”—she is healed from the malady of NoPheL. Then, “she NaPhLah (fell), but will no more. Arise, O maiden of Israel” (ibid. 5:2). And then speech is permitted, corresponding to, “Open your mouth.” +This is the meaning of: “Do not go gossiping… Do not stand idly over your friend’s blood.” “Your friend” alludes to the mentalities, which are “two friends who never separate” (Zohar III, 4b). When they are not silenced or prevented from doing their job by a surge of blood pressuring the mind, you will not be guilty of “Do not go about gossiping.” This is because speech is then permitted; the aspect of “Open your mouth” in the days of Rabbi Shimon, etc. + +Section 8 + +8. And this is (Habakkuk 2:5), “Moreover, wine is boged (a traitor).” The word “boGeD” alludes to the GiDim. Because of [wine], one “goes about gossiping, revealing secrets,” as in: Wine enters, secrets emerge (Sanhedrin 38a). For wine corresponds to the gidim, a surge of the blood, as in: “Look not at the wine, for yitaDaM (it is red)” (Proverbs 23:31) —its end is DaM (Sanhedrin 70a). +This is also the reason [wine] is called tiRoSh. From this our Sages learned (Yoma 76b): If he is worthy, he becomes RoSh (head); if he is unworthy, he becomes RaSh (a pauper). In other words, when he is not ZaKhah (worthy)—i.e., he does not ZaKhekh (purify) the blood—he becomes poor, for he is not given any “bread from heaven.” But if he is zakhah —<i.e., he is zakhekh the blood>—he becomes rosh, corresponding to the mentalities. This alludes to drawing the whiteness from the brain, as in, “flowing from Lebanon”—<from the whiteness of the mind,> as above. + +Section 9 + +9. This is the concept of earning a living faithfully. Someone who does not earn his living with faith, and is filled with a craving for money so that he steals from his friend—he arouses the above mentioned blood, corresponding to, “Why is your clothing red?” He generates in the Shekhinah the blood of niddah (menstruation), as in (Ezekiel 7:19), “their gold shall be niddah (impure).” This is the meaning of: Damim implies two (Megillah 14b) —that is, the dam of menstruation is the result of money. +<And> this is why stealing is called beged, as in (Isaiah 24:16), “And beged bogdim bagadu (those who betrayed the traitors have betrayed)”—i.e., the blemishing of garments, as in, “a stain was found on his beged (garment).” Thus Yonatan ben Uziel translates (ibid.): “bazuzei u’bazuzei d’bazuzei”—i.e., the aspect of craving money. For the more he has, the more he craves. +For this is the primary rectification of earning a living: to keep in mind that the sole purpose of every step he takes and every word he speaks while earning a living is to be able to give charity from his earnings. This is the concept of the General Remedy as it relates to money <and the gidim>. +This is because charity corresponds to the generality of gidim, as in (Hoshea 10:12), “ZiRu (Sow) for yourselves for charity”— ZeRa gad (the seed of coriander) is a white drop. Through this remedy the mind is elevated, in the aspect of “a mind as white as silver” (Tikkuney Zohar #70, p. 129a). +This is why it is called masa u ’matan (the give-and-take of livelihood), to indicate that it contains a rectification for the aspect of garments/blood, as mentioned. +Masa (take) is alluded to in (Psalms 38:5), “For my transgressions have gone over my head; like a masa (burden) which is heavy, they are too heavy for me.” These are the three hundred sixty-five prohibitions which overpower the head, the mentalities, as in, “Do not stand idly over your friend’s blood.” It also corresponds to the blemishing of the garments, as explained. +And this is the meaning of “KhaVeD yiKhVDu (heavy, they are too heavy)”—an aspect of “the King of KaVoD (honor).” <Furthermore,> “KhaVeD” corresponds to the blood, because the KaVeD (the liver) is full of blood. This is an aspect of the blood of menstruation, as mentioned above. +And matan (give) is an aspect of the General Remedy, which is charity, as in (Proverbs 18:16), “A man’s matan (gift) opens the way for him.” This corresponds to “the bow of the Covenant,” which is <the TZeDaKah (charity)>, as in (Psalms 37:21), “The TZaDdiK has pity and gives.” And this is what our Sages said: “With your mouth” (Deuteronomy 23:24) —this is charity (Rosh HaShanah 6a), for then speech is permitted. + +Section 10 + +10. The general rule is this: One must first effect the General Remedy, and through this all the individual matters will be rectified as a matter of course. And even though the General Remedy is higher and more exalted than the individual remedy for any thing, nevertheless, because the rectification of every thing depends upon the mind—i.e., drawing whiteness from the mind, as in, “flowing from Lebanon”—and elevating the mind is only possible through the General Remedy— as in, “Like a nesher arousing its kein”—it is therefore necessary to first go to the higher level, the General Remedy, in order to rectify and elevate the mind. Then all things are rectified by themselves, as explained. + +Section 11 + +11 . This is the explanation [of what the Wise Men of Athens asked]: A certain man went see king a wife, but they didn’t give her to him — <“A wife”> alludes to “a God-fearing woman” (Proverbs 31:30). In other words, one who blemished by sinning generated in the Shekhinah an aspect of menstruation. Because of this, “the Serpent draws her to himself” and a separation is made between the Holy One and His Shekhinah. Thus: +They didn’t give her to him — This corresponds to, “He will roar mightily over His habitation,” as above. +What did he see that made him go to where there was a better one? — That is, when he wants to purify <the Shekhinah from her impurity>, he goes to the highest level—i.e., the General Remedy, which is higher than “a God-fearing woman.” This is alluded to in (2 Samuel 23:3), “The tzaddik rules with the fear of God.” For the tzaddik, who corresponds to the General Remedy, is above. He “rules with the fear of God,” which corresponds to Malkhut, as is written (Avot 3:2): “Were it not for the fear of the malkhut ….” And this is: +He took a peg and pressed it in below — “A peg,” as Rashi explains, is a spike or a nail. It alludes to the words of Torah, as is written (Ecclesia st es 12:11), “The words of the wise are like spurs and nails.” +pressed it in below — This refers to the lower levels, where there is no General Remedy. This is, “after Rabbi Shimon died,” for then speech is forbidden. Therefore: +It did not go in — It was impossible then to speak words of Torah, as above. +He pressed it in higher up and it went in — This alludes to “in the days of Rabbi Shimon”—“the bow of the Covenant,” the General Remedy—when speech is permitted. +In other words, [Rabbi Yehoshua] showed them that it is impossible to rectify speech except by praising the tzaddikim, as this is the General Remedy for speech. And the same holds true for all things. The only way to rectify them is through the General Remedy, so as to elevate the mind from which all whiteness is drawn, as explained. And this is: +He said: That one, too, has found his de st ined mate — This alludes to the mentalities, corresponding to, “flowing from Lebanon.” +In other words, he chose for them the example of speech and showed them that rectification is impossible without the General Remedy. <He showed them> that while Rabbi Shimon was alive speech was perfected, but after the death of <Rabbi Shimon, they said,> “Do not let your mouth cause your flesh to sin.” As explained, this is the meaning of: He pressed it in below…. +This is likewise the case for all things; each one must be rectified through the General Remedy which applies to it. Earning a living, for example, is [rectified] through charity. +The same is true of everything else; each thing has to be rectified by its particular General Remedy. This is because it is necessary to elevate the mentalities so as to draw whiteness from there, in order to rectify and whiten all the blemishes. And this is only possible through the General Remedy, as explained. +And this is: That one, too, has found bat maZLeh — This corresponds to “noZLim from LeBaNon”—from the LiBuNa (whiteness) of the mind, as above. +[All this is alluded to in the words (Proverbs 10:20),] “keseF nivchaR leshoN tzaddiK —choice silver is the tongue of the tzaddik,” [the last letters of which spell FRaNK.] {The explanation of this la st piece and the verse’s connection to the lesson will be clarified elsewhere.} + +Section 12 + +12. The following relates to section 8. +Thus, although wine is harmful for a woman whose menstrual flow is heavy and her period irregular—corresponding to, “‘wine when it is red,’ for its end is blood,” and, “Wine enters, secrets emerge”—nevertheless, her cure is <to drink> wine looked at by a true tzaddik. +The reason is that the eyes correspond to the hair, for the “seven coatings of the eyes” (Tikkuney Zohar #70, p.128a) are an aspect of the “seven locks of his head” (Judges 16:19), which are the mentalities. This is because hair is the extraneous matter of the mentalities. It therefore corresponds to the “seven locks,” which are the seven attributes that pass through and cross as thoughts of the mind. For the thoughts of the mind are in accordance with a person’s attributes; the attribute to which a person presently adheres determines the thoughts that pass through and cross his mind. Thus “seven maChL’Phot (locks) of his head” has the connotation of ChaLaPh (pass through) and cross. +Therefore, when one blemishes the hair, sight—the “seven coatings of the eyes”—is blemished. Thus it is said of Shimshon, who blemished the “seven locks of his head,” that “the Philistines gouged out his eyes” (ibid. 16:21). +And so, by means of the “seven coatings of the eyes” we rectify the “seven locks of his head”—these are the hairs, in an aspect of, “The hair of his head is like whitened wool” (Daniel 7:9). This corresponds to the crimson-colored strap which whitens the redness of the three hundred sixty-five gidim, as in, “Though they be red like crimson, they shall be white as wool.” Thus through this, the redness, which is an aspect of menstrual blood, is rectified. +And this is (Psalms 118:5), “I called out to God from the MeiTZaR (the narrow straits)”—the same letters as TZeMeR (wool). This is explained in the Kavanot. Study there and understand. + +Torah 30 + + + +Section 1 + +“How does one harve st a meishra d’sakina (garden of knives)?” +“With a karna chamra (donkey’s horn).” +“Does a donkey have a horn ?” +“Is there a garden of knives?” +They brought two bay’ay (eggs) and said to him, “Which is from the white pair and which is from the black pair?” He brought two cheeses and said to them, “Which is from the white aiz (goat) and which is from the black aiz (goat)?” (Bekhorot 8b). +“Meishra D’sakina (a garden of knives), how does one harve st it?…” +Perceptions of Godliness can only be grasped through many contractions: from the First Cause to the caused, from the upper intellect to the lower intellect. We see this empirically, that it is impossible to grasp the greater insight without it being enclothed in the lower insight. +This is like the teacher who, when he wants to elucidate a profound insight to the student, must enclothe it in a lower, lesser insight so that the student will be able to understand it. That is, he begins by supplying him with introductions and lesser insights which first take him round about [the material], so that through this he can give him to understand the intended subject—itself a lofty and great insight. + +Section 2 + +2. Each person must seek out a suitable teacher such as this, one who can elucidate and give him to understand such a great and lofty insight, namely, perceptions of Godliness. For this is something which requires a very, very great rabbi; one who can explain a great insight as this through <a lesser and lower insight>, as mentioned, so that people lacking [in spiritual perception] can understand it. +In addition, the more one is lacking [in spiritual perception] and the further one is from the Holy One, the greater the rabbi one needs. Thus, we find that when the Jewish people were on a very low level, when they were trapped in the Forty-Nine Gates of Impurity in Egypt, they required a great master, a great and awesome teacher—namely Moshe Rabbeinu . +For the more lacking and removed one is, the more one needs a great teacher. He has to be an educator of such quality that he is able <to imbue, elucidate and> enclothe an insight as lofty as this—i.e., a perception of the Holy One—to one as lacking and distant as he. For the sicker the patient, the greater <and more expert> the doctor he requires. +Therefore, a person should not say: “It is enough for me to be a follower of a distinguished, God-fearing individual, even if he is not so outstanding. Would that I first be like him.” Do not say this. On the contrary, to the degree that a person knows inside himself the extent of his unworthiness and his remoteness from the Holy One—commensurate with what each and every person knows in his soul, as well as his great distance which he himself recognizes—he has to seek a very, very great healer for his soul, indeed, the greatest one. That is, he has to persistently and constantly request that he be found worthy of drawing closer to the very, very great master. For the more one is lacking [in spiritual perception], the greater the teacher he needs, as above. + +Section 3 + +3. Now, this is the concept of hair: the light of the mentalities emerge in the hairs. Likewise, the upper intellect, which is perceptions of Godliness, is enclothed in the lower intellect. This corresponds to “hair in a circle,” an aspect of encircling—namely, the introductions which go round about until they get to the point, as explained. +Yet the main thing is the point. As we find in the words of the Sages: They surrounded him with halakhot, until they arrived at the “daughter’s rival” (Yevamot 16a). Thus, all the halakhot which they had previously discussed were not the main intention, they were just circlings and introductions in order to arrive at the “daughter’s rival,” which was the intended. +And this is the concept of “black hair,” corresponding to (Song of Songs 1:5), “I am black but comely.” This is because blackness focuses the power of sight and contracts it so that one can see well. Likewise, the lower intellect is an aspect of blackness. It contracts within itself the comeliness and beauty of the upper intellect. +Moreover, these SAaRot (hairs) correspond to “the ShA’uRa (measures) of the letters of the Torah.” The mitzvot express the wisdom of the Holy One, <and all> the commandments have different measures and specifications. For example: Why is the prescription of a particular mitzvah as it is? Because that is what the wisdom of the Holy One required. The same is true of the prescription of a different mitzvah; it is in accordance with the wisdom of the Holy One. +Now, each and every mitzvah has letters, words and themes which are the measures and specifications in which the wisdom of the Holy One is contracted. This corresponds to the upper intellect being enclothed in the lower intellect, through which we merit perceptions of Godliness, as above. +This is the meaning of: Avraham had a bat (daughter), and Bakol was her name (Bava Batra 16b). “Bat” alludes to the bat ayin (pupil of the eye), the black of the eye. This corresponds to the blackness, mentioned above, which contracts, defines and includes within it all the large things that stand opposite it. +Take for example a large mountain. When it stands opposite the pupil, the black of the eye, the entire mountain is confined within the pupil that sees it. This is because the blackness in the eye contracts all large things, and they are included and seen in it. Through this, one is able to see and grasp that which is being looked at. +In a similar fashion, the lower intellect contracts and confines the great, upper intellect and it becomes included within it. Through this, one is able to see, understand and grasp the upper, great intellect, as explained. +And this is the meaning of: “God appeared before him b’laBaT (in a flame of) fire” (Exodus 3:2). The Holy One wanted to enclothe perceptions of Godliness for him, and He enclothed it for him in the aspect of the BaT ayin (pupil), as explained. +This corresponds to: A daughter [born] first is a good sign for sons (Bava Batra 141a). “A bat first” is the lower intellect, which is a first and an introduction to the upper intellect. +And this is the meaning of “a good sign for sons.” “Sons” corresponds to the upper intellect, as in the teaching of our Sages <on the verse> (Isaiah 43:6), “Bring My sons from afar, and My daughters from the ends of the earth.” “Bring My sons” alludes to the exiles of Babylon, whose minds were composed, like sons; “My daughters” alludes to the exiles in the other lands, whose minds are unsettled, like daughters (Menachot 110a). Thus, “sons” is the aspect of a composed mind, corresponding to the upper and great intellect which is grasped through introductions, corresponding to the lower intellect. +This is: “A bat first”—the lower intellect; “is a good sign for sons”—through it one grasps the upper intellect, the sons. And, “a good sign” alludes to the fact that in [the lower intellect] there are signs and specifications of the upper intellect. This is as in, “the measure of the letters of the Torah,” the aspect of “I am black but comely,” as explained. + +Section 4 + +4. Now, the only way to achieve this lower intellect is by “despising monetary gain.” One has to utterly loathe money. This is because “black hair,” which is the lower intellect, is from the facet of Malkhut (Kingship), and “despising monetary gain” is also from the facet of Malkhut. For the lower intellect is an aspect of Malkhut, corresponding to the lower wisdom in each and every world that guides that world. This intellect of guidance and Malkhut is synonymous with lower wisdom and intellect, as opposed to the intellect of perceptions of God. +Therefore, in the days of Shmuel, when the generation’s leaders succumbed to greed—as in (1 Samuel 8:3), “They strayed after monetary gain”—they immediately blemished MaLKhut of Holiness. As it is written (ibid.:7), “It is Me they have rejected from reigning over them,” and they asked for a MeLeKh (king) like all the nations. +“But in the days of Shlomo, when silver was not valued <at all>“ (cf. 1 Kings 10:21), Malkhut of Holiness was perfect and established. As it is written (1 Chronicles 29:23), “Shlomo sat on the throne of God”—he ruled over the upper ones and lower ones (Megillah 11b). Because of this, Shlomo merited the lower intellect mentioned above, as in (1 Kings 5:11), “He was wiser than all men,” and (ibid.:10), “Shlomo’s wisdom surpassed that of all the people of the east.” For this intellect is an aspect of Malkhut. +However, because of a love for money, one succumbs to the black of the Other Side—the aspects of “Saturn, a black vessel,” melancholy, as in (Genesis 3:17), “with great sorrow you will eat.” One falls into <the circles> and encirclements of the Other Side, as in (Psalms 12:9), “The wicked go round about.” He desires and longs for money, as in (Numbers 11:8), “The people ShaTu (strolled about) and gathered it”—with ShTuta (foolishness) (Zohar II, 62b), the very opposite of wisdom. + +Section 5 + +5. One who possesses this wisdom must see to draw life-force into it; giving vitality to this lower wisdom, each person commensurate with the lower wisdom that he possesses <and> in accordance with the lower wisdom that is in each world. +And the main life-force comes from the Light of the Face, as in (Proverbs 16:15), “In the light of the Living King’s countenance.” One therefore has to elevate Malkhut, lower wisdom, to the Light of the Face, which radiates on the Three Festivals. +This is because the essence of the Light of the Face is joy, as is written (Proverbs 15:13), “A joyous heart makes a good countenance”; and the essence of joy is from the mitzvot, as in (Psalms 19:9), “The instructions of God are upright, they make the heart rejoice.” And the main joy is in the heart, as is written (ibid. 4:8), “You placed joy in my heart,” with the heart of the entire year being the Three Festivals. This is as in (Leviticus 23:4), “Eileh Moadei YHVH —These are the festivals of God.” The first letters spell EMY (my mother), which is “EM to binah (understanding)” (Proverbs 2:3). And understanding <is the> heart (Tikkuney Zohar, Introduction). +Now, the joy of all the mitzvot which we fulfill throughout the year gathers in the heart, the Three Festivals. This is why they are days of joy, as in (Deuteronomy 16:14), “you will rejoice on your festivals.” Then the face radiates because of the joy, as in, “A joyous heart makes a good countenance.” Because of this, we were commanded (ibid. 16:16), “Three times each year, all your males shall thus appear before the countenance of God your Lord”—in order to receive <from the Light> of the Face. +This is the meaning of: A man is obligated to receive the countenance of his master on the festival (Sukkah 27b). <That is,> in order to receive <from the Light> of the Face, to give vitality to the aspect of Malkhut. { “Righteousness will go to His face and set his p’amav (st eps) on the way” (Psalms 85:14). } +And this is the meaning of: “Righteousness will go to His face.” “Righteousness” <is the> Malkhut of Holiness when it is led to the Light of the Face. This primarily happens in the aspect of “set his P’AMav on the way”—i.e., three P’AMim (times) each year through which one receives from the Light of the Face, as explained. +And this is, “The upright will dwell in Your face” (Psalms 140:14). “Upright” alludes to “The instructions of God are upright, they make the heart rejoice.” They compose, cause to radiate and organize the Light of the Face, as above. + +Section 6 + +6. And there are times when the aspect of Malkhut of Holiness, lower wisdom, falls into the exile of the Four Malkhuts, God forbid. For Malkhut is synonymous with the [letter] dalet —“d’let (because it hasn’t) anything of its own,” other than the offshoots of the upper intellect which disseminate to there. It, too, is comprised of four worlds, for in every world there is the aspect of Malkhut, lower wisdom—the aspect of wisdom which guides that world, as above. +All the wisdoms of the nations are below the lower wisdom and their wisdom draws from there. But when, God forbid, they draw more than they should, they gain power <over Malkhut>. This creates the rule of the Four Malkhuts, the four exiles. +And who can bear the great outcry when the aspect of Malkhut, lower wisdom, falls into their midst, God forbid. This corresponds to (Ecclesia st es 9:17), “the screams of one who rules among fools,” that is, the screams when the kingdom—the aspect of Malkhut, lower wisdom—falls among fools. For fools want to become wise. They want to draw into their wisdom, which is in fact foolishness, the aspect of true wisdom, i.e., lower wisdom. +There is also another, greater outcry than this. The Holy One, as it were, Himself roars, as in (Jeremiah 25:30), “He will roar mightily over His habitation”—over His habitation (Zohar III, 74b). This refers to Malkhut, which falls into the exile of the Four Malkhuts. +And we have to see to sever and free the aspect of Malkhut from among the four exiles, and raise it up from there. Its elevation is mainly achieved through the aspect of chesed (lovingkindness), as in (Isaiah 16:5), “The throne is established with lovingkindness,” and (Hoshea 10:12), “Cut [the harvest] with lovingkindness.” Through lovingkindness we cut and sever the dalet, Malkhut, and free it from them to raise it up to the Light of the Face. +Thus, Avraham was a man of chesed. He always sought to do lovingkindness in order to elevate <the aspect of the dalet,> Malkhut, <from among them>. This is why Avraham ran after the Four Kings in order to subdue them. For they are the aspect of the Four Malkhuts, <the four exiles>. For Avraham despised money. He rejected the money of Sodom, as in (Genesis 14:23), “Neither a thread nor a shoestrap…. You will not be able to say, ‘I made Avraham rich.’” +<As our Sages said:> Avraham instituted Shacharyt (the Morning Prayer) (Berakhot 26b). This is the above mentioned aspect of shacharut (blackness), the lower intellect. As explained, this corresponds to lower wisdom, blackness, which one merits to rectify through “despising monetary gain.” +Thus, from Avraham descended Yitzchak and Yishmael, Yaakov and Esav. They are the aspect of “The Torah speaks of four sons: one wise, one wicked, one simple, and one who does not know how to ask,” and [they] parallel the Four Malkhuts of Holiness, as is known. +Yitzchak is the wise son, for the name “Yitzchak” derives from the tzchok (joviality) and joy, and “A wise son makes his father rejoice” (Proverbs 10:1). Esav is the wicked son. Yaakov is the simple son, as is written (Genesis 25:27), “Yaakov was a simple man.” Yishmael is the son who does not know how to ask, for, as our Sages said: Yishmael repented (Bava Batra 16b). And the essence of repentance is the aspect of not knowing to ask—i.e., to repent and ask the Holy One for forgiveness regarding the unknown [sins]. This is the essence of repentance, as in (Psalms 69:5), “That which I did not steal, I must then return.” +This is the concept of “Avraham instituted ShaChaRYT”: it is an acrostic for Chakham (wise), Rasha (wicked), Tam (simple), and She’eino Yode’a < lishol> (does not know to ask). These [four] correspond to the Four Malkhuts, as explained. +And this is (1 Samuel 15:33), “Shmuel hacked Agag into pieces.” Agag embodied the Four Malkhuts of the Other Side, as is written (Numbers 24:20), “First among nations is Amalek.” This is also how Rashi explains “hacked into pieces”: he quartered him. In other words, he cut and separated the dalet —the aspect of Malkhut of Holiness, which hasn’t anything of its own—from Agag, the embodiment of the Four Malkhuts, <four exiles>, and elevated Malkhut of Holiness on the Three Festivals. Thus, “ShaSePh (he hacked into pieces)” stands for Shavuot, Sukkot, Pesach, for the primary life-force of Malkhut is from the Light of the Face of the Three Festivals, as explained. +This corresponds to (2 Samuel 11:1), “It came to pass, at the return of the year, at the time when kings go out.” “The return of the year” alludes to the Three Festivals which are days of judgment, days of returning to God; as in the teaching of our Sages: On Pesach the grain harvest is judged, on Shavuot… (Rosh HaShanah 16a). Then is “the time when kings go out”— Malkhut of Holiness is taken out from the exile of the Four Malkhuts and raised to the Light of the Face which shines on the Three Festivals. +There is therefore the aspect of “four” on each Festival. On Pesach there are the four cups of wine. On Shavuot there is the order of the Mishnah, which each one learned four times, as our Sages taught: What was the order of the Mishnah?… (Eruvin 54b). On Sukkot there are the four species. All of these parallel the above mentioned aspect of the dalet, Malkhut, that has to be elevated to the Light of the Face through the joys of the mitzvot accumulated in the Festivals, <which are the heart of the year,> as above. + +Section 7 + +7. Now, the main revelation of the lovingkindness, by means of which the dalet is cut and separated from the four exiles, is through rebuke. As a result of the one who gives rebuke opening his mouth, wisdom is revealed. And through this wisdom, lovingkindness is revealed. This is because the primary revelation of lovingkindness is through wisdom, for “El is the light of wisdom,” as is written (Proverbs 31:26), “She opens her mouth with wisdom, and the Torah of lovingkindness is on her tongue.” { “Let the tzaddik st rike me with lovingkindness and let him rebuke me, like choice oil… that my prayers be in their evil” (Psalms 141:5). } +And this is the meaning of: “Let the tzaddik strike me with lovingkindness and let him rebuke me, <like choice oil>.” That is, through rebuke lovingkindness is revealed. And we have to accept their rebuke, even if their rebuke occasionally involves humiliation. Even if they demean us we have to accept their rebuke in order to receive through it the lovingkindness. +For though they occasionally rebuke by means of humiliation, one has to judge them favorably, because one is not held responsible for words spoken while in pain (Bava Batra 16b). The reason is that they suffer greatly because of us. For even that which we consider good, in terms of the tzaddikim is bad. This is like what our Sages said: All the good of the wicked is bad for the tzaddikim (Yevamot 103a). That is, certainly our exploits and idle words they consider as bad. But even our good things, like prayer, which with respect to our abilities is only good, is bad relative to the tzaddikim. This is as in, “that my prayers be in their evil.” For our prayers disturb them. +The reason for this is that all the confusions of the mind and all the disturbances and all the foolishness which we at times experience, are all drawn into our prayers. For all the disturbances, etc., and all the thoughts which a person occasionally thinks, all come to mind precisely at the time of prayer. Precisely then, when he gets up to pray, he hears them all; as in (Psalms 106:2), “Who can express the mighty acts of God? Who can make heard all His tehillah (praise)?” “His TeHiLLaH” is linguistically similar to (Job 4:18) “His angels He charges with TaHaLLaH (folly)”—i.e., confusion and disturbance. They make themselves heard precisely then when one gets up to pray and to “express the mighty acts of God.” +This happens in two manners. One possibility is that they come to be rectified. Because they have seen that the person is praying with proper concentration, they therefore come to be rectified, as this is the time when such correction is possible. For they have in them holy sparks that are in need of rectification. Another possibility is that the person is not fit to pray, and they come to disturb him from his praying. +No matter what the reason, it is precisely then, at the time of prayer, that all a person’s confusions and all his disturbances come and make themselves heard to him. This is why the disturbances and confusions are called tehillah, because they come precisely at the time of prayer and praise, as explained. +And all these prayers, with all the confusions, come to the tzaddikim. This is because the tzaddikim are an aspect of the Mashiach, to whom all the prayers come to be elevated, as in (Isaiah 48:9), “For My praise, eChToM (I will restrain My anger) for you.” All the praises come to the aspect of the Mashiach who corresponds to the ChoTeM (nose), as in, “The breath of our nostrils, the m’shiach (anointed) of God” (Lamentations 4:20). +For the Mashiach will judge through the sense of smell (Sanhedrin 93b). This is as in (Isaiah 11:3), “He shall breathe of the fear of God”—namely prayers, as in (Proverbs 31:30), “the fear of God, that is to be praised.” In the prayers which he receives from them, he will smell and sense each and every individual as he is. For, as explained, all a person’s confusions are within his prayers. +Thus it is that the tzaddikim suffer because of our prayers, which disturb them. As a result, we have to accept their rebuke—even if they humiliate us. + +Section 8 + +8. It would, nevertheless, seem impossible for him to rebuke each and every individual. Is it not that all the prayers come together to him—those of the worthy and those of the ones who are unworthy? How can he know whether the prayer comes from this or that person, so that he might rebuke him? +However, he knows this—whether his prayer was proper or not—by means of the boldness and the Torah of each person. For there are two types of boldness. There is a holy boldness, without which it is impossible to receive the Torah. As our Sages said: The bashful person does not learn (Avot 2:5). They also taught: Why was the Torah given to Israel? because they are bold (Beitza 25b). And: Be bold as a leopard (Avot 5:20). And this is the reason the Torah is called “bold,” as is written (Psalms 29:11), “God give boldness to His people.” For it is impossible to approach the Torah without holy boldness. +Contrasting this, there is the reverse, the brazenness of the Other Side. From there comes other Torah, their Torah. For they are the aspect of idolatry, because, [as our Sages taught:] Whoever is brazen-faced, it is certain that the feet of his ancestors did not stand at Mount Sinai (Nedarim 20a). +And he has Torah [teachings] from the Other Side, which are called idolatry. This is the reverse of our holy Torah, which is an aspect of “P’SoL (carve out) for yourself” (Exodus 34:1) ; for it is called P ’SoLet (chaff) by virtue of what will happen in the future. As our Sages teach: The light which is substantial in this world shall be insignificant and slight in the World to Come (Pesachim 50a). In this it resembles chaff, which is insignificant and slight and floats to the top. +But his Torah is <absolute> P’SoLet, even in this world. Because of this, they are called PSiLim (idolatry), as it is written (Exodus 20:4), “Do not make for yourselves a PeSeL (an idol).” Thus, anyone who has their boldness, [i.e., brazenness] from the Other Side, receives their Torah, the aspect of idolatry. +Now, by virtue of the boldness that the tzaddik sees in each and every individual as he is—whether he has holy boldness or the reverse—he [the tzaddik] knows if his prayer was a proper prayer or the reverse. This is because the prayer, too, results from boldness. For it is impossible to get up to pray before the Holy One except by means of boldness—each individual commensurate with his heart’s estimation of the Holy One’s greatness. As is written (Proverbs 31:23), “Her master is known at the Sh’ARim (gates)”—each individual commensurate with his heart’s ShAeR (estimation) (Zohar I, 103b). +Yet, how is it possible for a person—each commensurate with the level at which he estimates the Holy One’s greatness in his heart—to get up and pray before Him? Especially prayer, which is a wonder—i.e., a rearrangement of the [celestial] order. The order dictates that things go a certain way, and each star and constellation is set in its individual watch and order, precisely as the Holy One arranged that they be fixed and ordered. Yet, he comes with his prayer and wants to rearrange the order, <change nature> and work wonders. +Therefore, at the time of prayer one must remove the embarrassment <and empower holy boldness>, as is written (Psalms 22:5, 6), “In You our fathers trusted… they trusted and were not embarrassed.” Because of the embarrassment that one feels before God, it is impossible to pray—unless it is with <holy> boldness, as explained. +This is the meaning of: “You are the Almighty who works wonders. You let Your OZ (strength) be known among the nations” (Psalms 77:15). The Holy One works wonders through the prayers of Israel, which are the result of AZut (boldness), as above. Through this, <the Holy One> makes known to the nations the holy boldness of Israel. When the nations see the wonders that are worked in the world because of Israel’s prayers, they know how great Israel’s holy boldness is; that they have such boldness that they can pray and work wonders. +Thus, the tzaddik, because he sees the boldness and Torah of each and every person, knows which prayer disturbs him [and] from whom it comes. As a result, he knows how to rebuke him. + +Section 9 + +9. This is the explanation [of what the Wise Men of Athens asked]: +Meishra d’sakina (a garden of knives) — This alludes to lower wisdom/ Malkhut. [For meishra d’SaKiNa] is study, as in (Numbers 22:30), “ha’haSKeiN hiSKaNti,” which connotes study {as Onkelos translates it: have I repeatedly learned}. This corresponds to “a vengeful sword” (Leviticus 26:25), which is the aspect of Malkhut . +Meishra — Rashi translates this as ARuGa (a patch). This corresponds to “the screams of one who rules…,” as is written, “As a gazelle taARoG (cries longingly)” (Psalms 42:2). +how does one harve st it — Rashi explains: With what does one cut it? That is, with what do we cut and free Malkhut in order to save it from screaming? This corresponds to “he quartered him,” explained above. [Rabbi Yehoshua] answered them: +With a karna chamra (donkey’s horn) — In other words, with rebuke, by means of which lovingkindness is revealed. With this we cut and sever the dalet, as in, “Cut the harvest with lovingkindness.” +Karna (a horn) corresponds to the voice which rebukes. It is an aspect of the shofar-horn, as in (Isaiah 58:1), “Raise your voice like a shofar and tell My people of their transgression”—namely, rebuke. +Chamra corresponds to (Genesis 49:14), “Yissachar is a strong-boned chamor (donkey).” This is as in (1 Chronicles 12:33), “Of the descendants of Yissachar, men who had understanding of the times.” Through rebuke, it [the dalet] is elevated to the Festivals which are an aspect of “understanding of the times,” as above. +They brought two BAy’ay (eggs) — This connotes entreaties and BAuta (supplications), aspects of prayer. +they said to him, Which is from the white one and which is from the black one — In other words: You say that with rebuke we elevate Malkhut, yet how is it possible to give rebuke? All the prayers come together, so how can one know [whom] to rebuke based on the prayer? One does not know which is the prayer of the worthy and which is the reverse. Thus: Which is from the white one and which is from the black one? Which prayer is from the worthy person and which is from the opposite. +He brought two cheeses — This is as in (Job 10:10), “like cheese taKPYaini (will you curdle me)?” This alludes to the two types of Torah mentioned above. They are KaPhuY (frothy) and slight, corresponding to p’solet, as in, “p’sol for yourself,” and “Do not make for yourselves a pesel .” +and said to them, Which is from the white AiZ (goat) and which is from the black AiZ — This refers to the two types of AZut, the holy boldness and the brazenness of the Other Side, from which come the two types of Torah. And, as explained, commensurate with the boldness it is possible to know the prayers and thereby rebuke them. Through this we cut and free the aspect of Malkhut. We rescue it from “the screams of one who rules” and elevate it to the Light of the Face which shines on the Festivals, <the heart of the entire year, as in, “A joyous heart makes a good countenance”>. +{Rebbe Nachman began this lesson quoting the verse (Genesis 41:1), “And it was at the end of [two full years],” but subsequently did not explain it based on the concepts taught here. He later said that had he wanted to finish the explanation of the verse, it would have been necessary to deliver another lesson like this one in order to do so.} + +Section 10 + +10. From a person’s voice it is possible to know the aspect of Malkhut which he has. For in each and every person there is the aspect of Malkhut, and it can be detected in his voice. No two voices are alike, as each person’s voice is different from his friend’s. It is therefore possible to recognize a person by his voice, as we see. A person’s level and his voice correspond, and from his voice it is possible to know his aspect of Malkhut. +For there is “the voice of the victory shout,” and “the voice of the shout of defeat” (Exodus 32:18), in accordance with the aspect of Malkhut of each person. Thus, at the time Shaul persecuted David because he saw that he would rule, the verse records that Shaul and David were together and Shaul said to David (1 Samuel 24:16), “Is that your voice, my son David?” Shaul understood from the voice that it had the strength of kingship. So he asked David, “Is that your voice, my son David?” +Shaul wondered about David’s voice, because he understood that it was the voice of a real king. Therefore Shaul wanted to lift up his voice, to raise his voice above David’s voice, but he could not. This is the meaning of (ibid.), “Shaul lifted up his voice and he cried.” That is, he wanted to lift up and raise his voice, as explained, but the sound [that emerged] was a sob. This is the meaning of “he cried,” his voice sobbed, a hushed sound of crying. Thus, Shaul then said to David (ibid.:20), “I know that you will certainly rule”—he knew this through the voice, as explained. how does one harve st it - a patch of knives. With what does one clip and prune it? + +Torah 31 + + + +Section 1 + +They said to him, “Iss Lan Beira (We have a well) in the desert. Bring it to town.” He brought parei (bran) and shadei (threw it) to them. He said to them, “Twist ropes out of the bran for me, and I’ll bring it.” They said to him, “Is there anyone who can twist ropesout of bran?” He said to them, “Is thereanyone who can bring a well from the desert to town?!” (Bekhorot 8b). +Charity corresponds to the GaLgaLim (wheels, bands). As in the teaching of our Sages: “for b’GLaL (because of) this thing…” (Deuteronomy 15:10) —the wheel-of-fortune is what turns round in the world (Shabbat 151b). +This is why [charity] contains six blessings and eleven blessings. {As our Sages teach (Bava Batra 9b): One who gives a penny to a pauper is blessed with six blessings, and one who consoles him with words is blessed with eleven blessings.} These parallel the seven planets and the twelve constellations. +For charity guides all the celestial bands, as in (Proverbs 30:19), “the path of the eagle in the heavens.” The eagle connotes compassion, namely charity. +And this is what Shmuel said: The pathways of the heavens are as clear to me as the streets of NaHaRDEA (Berakhot 58b) —i.e., as the pathways of NeHoRei DEAh (illumined knowledge). This corresponds to charity/compassion, as compassion is primarily a result of knowledge. + +Section 2 + +2. Now, [it is necessary to explain] what is missing from the blessings. For there should have been seven blessings and twelve blessings, but according to the Talmudic passage, between the giver and the consoler there are only seventeen blessings. +Know! the primary perfection of the galgalim, the perfection of charity, is only on Shabbat. This is the meaning of: Sun on Shabbat is charity to the poor (Taanit 8b). In other words, the charity only has a perfected light through Shabbat; as a result of Shabbat, it illuminates like the sun, as in (Malachi 3:20), “sun of charity.” +Thus, the Tanna juxtaposes “the [laws of] carrying an object on Shabbat are two which are four” with “the pauper put his hand” (Shabbat 2a). This is because the greatest shining of charity’s light and its perfection takes place only on Shabbat. For the essence of charity is faith, as in (Genesis 15:6), “He had faith in God [and He counted it as charity].” Shabbat is faith—he has faith in the renewal of the world and in His oneness. +And faith is the source of the blessings. This is as in (Proverbs 28:20), “A man of faith, many are [his] blessings,” and as in (Genesis 2:3), “God blessed the seventh day.” But the blessings are only complete when he receives it from the source of blessings. Because of this, it is written that there are only six blessings and eleven: to show that they lack perfection. +This is as our Sages taught: King David came and based it on eleven, Yeshayahu came and based it on six, Chabakkuk came and based it on faith (Makkot 24a). This is to show that perfection of knowledge, which is the Torah, and the perfection of galgalim, is only through faith. +In addition, that which we find that the direction in which the galgalim move is primarily from west to east but the diurnal band restrains them from east to west, this is also found in connection with charity. East corresponds to the one giving charity, as in (Isaiah 43:5), “From the east I will bring your seed,” and (Hoshea 10:12), “Sow seeds for yourselves for charity.” And west is the one gathering the charity, the pauper, as in (Isaiah, ibid.), “and from the west I will gather you in.” +And this is the meaning of: More than what the master of the house does for the pauper, the pauper does for the master of the house (Ruth Rabbah 5:9). This is because the primary movement is from west to east. That is, the essence of “doing” is that which the pauper does for the master of the house. + +Section 3 + +3 . And know! faith is only lasting because of the concept of brit (the Covenant), as in (Psalms 89:29), “My covenant shall remain faithful to him.” +And thus Covenant is associated with Shabbat, as is written (Exodus 31:16,17), “an eternal covenant, between Me and the children of Israel [that… on Shabbat He ceased working and He rested].” And this is (Jeremiah 33:25), “Were it not for My covenant with day and night, the ordinances of heaven and earth I would not have appointed.” For the ordinances of heaven and earth—i.e., the galgalim —are dependent upon the Covenant. + +Section 4 + +4. And know! the difficulties that a person encounters when travelling are caused by the celestial bands. For there is nothing below that does not have a corresponding star Above (Bereishit Rabbah 10:6). There are stars that cause certain grasses to grow in those places on which they shine; others that necessitate there be roads in the places on which they shine; others that necessitate there be a desert; and others that necessitate there be settlements in the places on which they shine. And in line with the way the stars shine on a place, such is the nature of that place. +This is the meaning of, “The ways of Zion are in mourning, with none coming at the appointed time” (Lamentations 1:4). “Appointed time” corresponds to the celestial bands through which time is calculated. +And this is, “The way of the wicked is as darkness” (Proverbs 4:19). The stars and constellations do not shine for them, and so they stumble. It all depends on the Covenant, as in, “Were it not for My covenant with day and night….” +And this is the meaning of, All roads are considered dangerous (Jerusalem Talmud, Berakhot 4:4). This corresponds to, “Have I ever endangered you?” (Numbers 22:30). That is, travel requires guarding the brit. Because of this, a man is obligated to be with his wife before setting out on the way (Yevamot 62b) ; so that he should not be in the category of “all flesh had perverted its way” (Genesis 6:12). In other words, by guarding the brit he will not experience any distress on the road. + +Section 5 + +5. Now, there are two levels of Covenant: the aspect of Avraham and the aspect of Eliezer. +Avraham is the upper Covenant, the heaven that separates between the upper waters and the lower waters. He is the aspect of a ben ChoRiN (a free man), as in (Ecclesiastes 10:17), “Happy are you, O land, when your king is a free man.” And he produces offspring, as in (Genesis 12:5), “the souls which they made in ChaRaN.” This is because freedom is dependent upon the Covenant, as in (Zechariah 9:11), “Because of the blood of your brit I set free your prisoners from the pit.” +And Eliezer is the lower Covenant. This is as in (Exodus 23:21), “for My name is in him”—his name is the same as his Master’s. He is ChaNoKh, Metat, corresponding to: “he called out his ChaNiKhav (trained servants)” (Genesis 14:14) ; “ChaNoKh (educate) the youth” (Proverbs 22:6) ; “Woe to you, O land, when your king is a youth” (Ecclesiastes 10:16). He is under the upper Covenant, as in (Genesis 24:2), “Please place your hand under my thigh.” And he is the heaven which separates between clear waters and sullied waters, between forbidden and permitted, between kosher and unkosher, and between impure and pure. This is the meaning of, “Educate the youth al pi (in line with) his way.” Specifically “AL Pi”—i.e., Torah sh’b’AL Peh (the Oral Law). +And, the upper Covenant is guarding the brit, while the lower Covenant is keeping [the laws of] forbidden and permitted, etc. A person has to possess both these levels of Covenant, that is, he has to be both a tzaddik and a scholar. For an unlearned person cannot be a saint (Avot 2:5). He is called a tzaddik through guarding the holy brit, and a scholar through the forbidden and permitted. +And this is the meaning of: “If the teacher is like an angel of the God of Tzevaot (Hosts), [seek Torah from his mouth]” (Chagigah 15b). He must be a tzaddik and a scholar. “Angel” alludes to scholar, the concept of Metat, as above; “TZeVAOT”—he is an OT (sign) in His TZaVA (army)—alludes to the tzaddik, the sign of the Covenant. +And wherever tzaddik is mentioned, the lower Covenant is also included in him. This is because the lower is encompassed in the upper, as in, “your hand under my thigh.” + +Section 6 + +6. Because of the one who is in the aspect of Covenant, chesed (lovingkindness) is revealed at the mouth of the male organ, as in (Psalms 89:29), “I will forever preserve My lovingkindness for him, and My covenant shall remain faithful to him.” This is why the trait of lovingkindness was given to Avraham. For he was the first to have faith and the first to be circumcised. +When the lovingkindness—i.e., the love and yearning, as in (Song of Songs 2:5), “I am lovesick”—is revealed, he then makes souls, as in, “the souls which they made.” In other words, he makes vowel points for the letters of the Torah. For letters without vowel points are like a body without a soul; lacking a soul, they have absolutely no movement or function. The same applies to the combining and uniting of the letters in the Two Hundred Thirty-One Gates. The power they have to carry out some function is only in proportion to the vowel points. { “We will make for you torei (necklaces) of gold with points of kesef (silver)” (Song of Songs 1:11). } +The vowel points are the love and the KiSuFin (yearning), as in, “points of KeSeF (silver).” And the kisufin are the soul, as in (Psalms 84:3), “My soul niKhSeFa and pines.” Commensurate with the yearning are the vowel points. If one yearns for evil, evil vowel points are created, and then the letters come together and unite to do evil deeds. But if one yearns to return in repentance, good points—good souls—are created, and the letters move and unite to do good deeds. +This is the meaning of, “We will make for you necklaces of gold.” As is brought in the Zohar (I, 186b), “the arousal for union comes from the north,” and “gold comes out from the north” (Job 37:22). This is, “We will make for you TORei zahav (necklaces of gold)”: the arousal to union and the combining of the TORah’s letters to accomplish some act is only through the points of kesef. They have no movement except by means of the points that are made through the kisufin. +And this is the meaning of, “If the teacher is like an angel of the God of Hosts,” as above. Then lovingkindness and love certainly reveal themselves. The longings, which are the vowel points, are revealed. Then, “seek Torah from his mouth.” The letters of the Torah themselves then plead with him to speak them, so that they will have vowel points and souls. + +Section 7 + +7. And know! it is not enough for a person to just long in [his] heart. He has to express his yearnings orally. To this end, the prayers were established. +As a result of the longing in the heart, a soul and vowel points are made in potential. Then, when he expresses his yearning orally, the soul is actualized. For the soul comes forth primarily from his mouth, as in (Song of Songs 5:6), “My soul came forth when he spoke.” And because of this, “seek Torah from his mouth.” Specifically from “his mouth.” +In addition, “The man became a living soul” (Genesis 2:7) is translated into Aramaic as “a speaking spirit.” This is because the soul is essentially from speech. + +Section 8 + +8. And this is the meaning of: “There is hevel (a vanity) done upon the earth, [that there are tzaddikim to whom it happens according to the deeds of the wicked; and there are wicked men to whom it happens according to the deeds of the tzaddikim]” (Ecclesiastes 8:14). +This is the concept of gilgul (reincarnation) of souls. When a person longs for something and afterwards expresses his longing with the hevel (breath) of his mouth, then the soul is created. This soul, the “speaking spirit,” travels in the air and reaches another person. It arouses longing in this other person, and commensurate with the longing/the soul/the “speaking spirit,” the person awakens. +If the longing comes from a tzaddik to a wicked man, then the wicked man is aroused with thoughts of repentance, as in, “there are wicked men to whom it happens according to the deeds of the tzaddikim.” But if it is the opposite, then the reverse happens. It all depends on the breath of his mouth, which is the soul. +For this is universally known: The essence of speech is that the articulators strike against the air, and that air strikes against the air next to it, and so on, until it reaches his fellow man. His fellow hears the letters. And when he accepts his words, he accepts his soul, and becomes aroused for that thing. + +Section 9 + +9. Now, [when] someone attains the level of Avraham, namely, a master of the soul, then certainly all his eating and meals are in the category of bread of the panim (showbread). This is as in (Genesis 17:1), “Go before Me [and be whole].” “Go” alludes to the feet, corresponding to his livelihood, as in (Deuteronomy 11:6), “and all the possessions that were at their feet.” {As our Sages expounded: This refers to a person’s money which puts him on his feet (Sanhedrin 110a).} ��Go l’PhaNaI (before Me)”: they are made into the aspect of PaNIm. +This is the meaning of (1 Samuel 21:7), “Hot bread, on the day it was removed.” In other words, the panim bread is hot bread, the level of Avraham who is the aspect of “in the heat of the day” (Genesis 18:1). Then, all the gentiles, and all the stars and constellations which they are under, all toil for this person. This is as in (Psalms 110:1), “Sit at My right”—the aspect of Avraham—“until I make your enemies your footstool”—they will work for your livelihood. +This corresponds to (Numbers 14:9), “They are bread for us, their shade has left them.” For “the likeness of the chamah (sunlit spot) is deeper than the shade” (Shavuot 6b). “ChaMah” alludes to the “ChoM of the day,” the aspect of the ChaM bread. But, when “their shade has left them,” then “the likeness of the sunlit spot—the level of Avraham—ascends and is seen. And they are subdued under him, as in, “until I make your enemies your footstool.” +And this is the meaning of, “Go before Me and be whole.” It corresponds to (Deuteronomy 18:13), “You shall be whole with God your Lord”—You will not have to investigate the stars and constellations (Pesachim 113b). For you will be above them. +And this is (Deuteronomy 16:16), “He shall not appear before the countenance of God empty-handed” on the Festivals, when the countenance of God—the aspect of panim —is revealed. With this that each person brings a pilgrimage-offering from the fruits of his labor for which he worked throughout the year, he thereby rectifies and elevates all his food and livelihood in the aspect of the panim bread. +This is what the Holy One answered Moshe (Exodus 33:14), “My panim (countenance) will go and lead you.” For Moshe had pleaded for forgiveness, and He answered him: “My panim will go.” They were to rectify the aspect of the feet, corresponding to the panim. Then they would be forgiven. For a table parallels the altar, which brings forgiveness (Chagigah 27a). This is (ibid.): He began with the altar and concluded “this is the table which is liphnei (before) God” (Ezekiel 41:22). Specifically liPhNeI; it should specifically be in the aspect of PaNIm and then it will bring forgiveness. +In the future there will be a fulfillment of (Isaiah 30:20), “Your Master will not yekanef (conceal Himself) anymore, and your eyes will see your Master.” Then the aspect of panim will be revealed. For now, the countenance of God is masked by nature, by the influence of the constellations, as in (Deuteronomy 31:17), “I shall hide My panim from them, and they will be food [for their enemies].” +Presently, “the likeness of the sunlit spot is deeper” than their shade. This corresponds to (Isaiah 18:1) “tziltzal knafayim (shaded by wings)”—the KNaFayim and hiddenness [connotes] that His guidance is KaNeF (concealed) and hidden in them. And thus the tzel (shade) hides the light of the sun. And this is only because the light of the sun does not shine completely. It is only the sun’s likeness; specifically a likeness. { “For you who fear My name, the sun of charity shall shine for you with healing in its knafayim (wings)” (Malachi 3:20). } +But in the future, “the sun… shall shine for you” will be fulfilled. The sun will be revealed in its full strength, as in, “The Holy One will in the future remove the sun from its sheath” (Nedarim 8b). Then, “healing in its knafayim”—i.e., “Your Master will not yekanef anymore”—will be fulfilled. + +Section 10 + +10. This is the explanation of what the Wise Men of Athens asked: +We have a beira (a well) in the desert. Bring it to town — BeiRa alludes to BaR (grain) and food. These are on the outside and behind holiness, as in, “I shall hide My panim from them, [and they will be food for their enemies].” +Bring it to town — To the panim so that it will be in the aspect of panim bread, as explained. +He brought parei (bran) and threw it to them. Then he said to them: Twist ropes for me — PaRei is Shabbat, faith. As Rashi explains the verse (Deuteronomy 26:17,18), “You declared to God… and God declared to you…”: this connotes Pe’eR (glorification) and praise. We glorify the Holy One and have faith in Him, and say, “God is One.” +and ShaDeI (he threw it) to them — This alludes to the Covenant, the aspect of ShaDaI. +ropes — This corresponds to “loving kindness” (Micah 6:8) which is revealed at the mouth of the male organ, as above. As is written (Hoshea 11:4), “With the ropes of man I drew them, with strings of love….” +In other words, through Shabbat and the Covenant, love is revealed, as explained. And through love, one comes to the aspect of panim bread. +{This lesson was given on the words (Exodus 13:18), “vayaSeB (the people were made to take a roundabout path by) God.” As we find in the Midrash: haSeBa connotes a meal (cf. Shemot Rabbah 20:18). This alludes to livelihood, the aspect of BaR (grain) and food, which corresponds to BeiRa (a well), as explained. But we did not merit to receive the full explanation of this verse based on the concepts taught in the lesson. +The importance of holy yearnings, which is mentioned in the lesson, I originally heard more clearly explained from the Rebbe’s holy lips. There were additional insights which are not mentioned here at all. The same is true of faith and other topics discussed here. I first heard from him a point-by-point explanation which took a somewhat different approach. It went as follows:} + +Section 11 + +11. The unification and combination of letters is achieved through the vowel points. This is because the vowel points are what give life and movement to the letters. Without the vowel points, the letters are golem-like and motionless. Thus, the vowel points correspond to the soul; just as the soul is a person’s vitality and every movement a man makes is through the soul, without which he is like a golem, so the vowel points are the vitality and soul of the letters, without which they are golem-like and have no movement or life. Only through the vowel points do they move, and through the vowel points the letters unite and combine. +Now the soul comes into being primarily through the longing and yearning which a Jew has for God—each person commensurate with his level, that he yearns, longs and craves to reach the next level. Through these yearnings a soul is created, as is written, “My soul yearns and pines.” In other words, that which I yearn and pine for God, from this itself “my soul” is created. +This is what our Sages taught (Beitza 16a): “[but on Shabbat He ceased working] vayenafash (and He rested)”—as soon as He ceased working, vay avdah nefesh (woe! the soul has departed). In other words, at the onset of Shabbat, when we must receive the extra soul, we recall the departure of the soul during the week. We say, “vayenafash —woe! the soul has departed,” and we start to long for it. And by virtue of this itself that we long for the soul, from this itself the extra soul comes into being. + +Section 12 + +12. This is the concept of “points of KeSeF (silver).” That is, as a result of the KiSuFin (yearning), vowel points, which correspond to the soul, are made. In other words, through this that he yearns and longs <for the thing>—whether for good, or, God forbid, for evil—then, commensurate with the yearning, vowel points are made and the letters within the thing he yearns for <combine>. +For all things have letters, but the letters on their own are golem-like and have no animation without the vowel points. However, commensurate with the person’s yearning and longing, the letters become animated through the vowel points, which are the aspect of soul received as a result of the yearning. +In other words, if one yearns for something good, a holy soul is created from the kisufin and the vowel points become points of kesef. Then, the letters which were golem-like become animated and become vessels with which to receive good. The same is true of the reverse, God forbid. If one yearns for evil, souls, which are the aspect of vowel points, are created from the yearning. Then, the letters become animated and become vessels with which to receive evil, God forbid. +For “From the mouth of the Most High come neither the evils nor the good” (Lamentations 3:38). Rather, each person [is given] commensurate with the vessel he designs and creates to receive good or evil, through his yearning and longing. <For> through this the soul becomes an aspect of vowel points, and through the vowel points the letters move and become animated for good or the reverse, God forbid. +Yet, <as a result of the abovementioned yearnings, the soul is still only in potential, and> in order to have it go from potential to actual it is necessary to articulate the yearnings and longings which he yearns and longs. As is written, “My soul came forth when he spoke”—through speech the soul comes forth from potential to actual. By means of longing the soul comes to exist in potential. And by means of the words with which he expresses his longing with his mouth, the soul is completed and goes from potential to actual. +This is as our Sages taught: “If the teacher is like an angel of the God of Hosts, seek Torah from his mouth.” This is because the letters of the Torah are “workers,” for they are the vitality of each thing. As is written (Daily Liturgy), “In His good He forever renews each day the works of Creation.” And “good” is nothing other than Torah (Berakhot 5a), because <the Torah is the vitality of each thing>. [And the letters] are what guide the entire world. Yet the letters themselves are golem-like, without any movement or vitality, and they have no animation whatsoever. +Because of this, the Torah has two powers: If one is worthy, it becomes an elixir of life… (Yoma 72b). For each person, commensurate with his yearning, accordingly designs and explains the letters of the Torah. The Torah contains a predilection for good and evil, and “the tzaddikim go in them while the wicked stumble in them” (Hoshea 14:10). That is, each person, commensurate with his yearnings from which souls are made, makes vowel points for the letters of the Torah. The letters become animated and are explained for good or the opposite, God forbid. And in line with the way they are animated, that is how they work in the world. This is why the letters of the Torah seek to be animated by the mouth of the tzaddik. For he articulates his holy yearnings, and through this the letters receive vowel points and become animated for good. +And this is: “If the teacher is like an angel of the God of Hosts.” For the teacher must also have the two powers which the Torah has: an elixir of life and a potion [of death]. This is so that the one who draws close to him can receive as he desires; “the tzaddikim go… the wicked stumble.” If he <truly> longs to serve the Holy One, he will be able to receive from the teacher an upright path through which to serve God. But if not, and he has a grievance in his heart, he can also find in the teacher a means to “cut the plantings” and heretically deny everything, God forbid. + +Section 13 + +13. This is the meaning of: Four entered the Orchard. Rabbi Akiva entered in peace and exited in peace; Ben Azai gazed and <died>; Ben Zoma gazed and <was stricken>; Acher cut the plantings (Chagigah 14b). These four aspects correspond to the righteous and the wicked, the one who serves God and the one who does not serve Him. These appear in the verse (Malachi 3:18), “Then you will return and see the difference between the righteous….” +Now these four aspects can be found among all human beings who want to enter into the service of God and draw close to the tzaddik and teacher of the generation. For there is the one who enters and draws close to the tzaddik, and he receives from him an upright path to serve God in line with his level and stature. He corresponds to “the righteous,” to Rabbi Akiva who “entered and exited in peace.” +And there is one who corresponds to “gazed and died, gazed and was stricken.” That is, his heart becomes very excited due to the great light and enthusiasm which the tzaddik illuminates into him with great intensity, beyond his level. As a result of this, it is possible for him to die—the aspects of “he gazed and died,” and of “one who serves God.” And there is one who goes out of his mind, because he ascends higher than his level—the aspects of “he gazed and was stricken,” and of “one who does not serve Him.” Be that as it may, even the “gazed and died, gazed and was stricken” both correspond to the tzaddik. Of them it is also said, “The tzaddikim go in them.” It is only that they did not “enter and exit in peace” like Rabbi Akiva. +And there is one who draws close to the tzaddik and “cuts plantings” and heretically denies everything, God forbid. He is called wicked, corresponding to Acher, and certainly had a grievance in his heart, as our Sages taught about Acher (ibid. 15a). Therefore, perforce he finds that which belongs to him by the tzaddik—he finds something with which to “cut plantings.” Of him it is said, “the wicked stumble in them.” For the teacher must have both these qualities, as explained. +And this is the concept of “an angel of the God of Hosts.” As our Sages said there about Acher: What did he see? He saw Metat sitting…. And he said, <“It is possible that there are two Authorities.”> Rabbi Akiva expounded: “The God of TZeVAOT is His name”—he is an OT (sign) in His TZaVA (army). +Therefore, the teacher must have both these qualities: the aspect of “angel”/Metat, and the aspect of “the God of Hosts.” This is the meaning of, “like an angel of the God of Hosts.” And then, it is possible for the one who enters and draws closer to him to “cut plantings” because of the aspect of “angel.” This is what happened to Acher who “cut plantings” when he saw Metat, who was an angel, sitting. As a result of this he erred, saying that he was an independent Authority, God forbid. Or, it is possible to “enter and exit in peace” because of the aspect of “the God of Hosts,” like Rabbi Akiva. +For every tzaddik has to be a scholar in Torah and a saint by virtue of good deeds. For if he is not a scholar, our Sages taught: An unlearned person cannot be a saint. And to be only a scholar is certainly worthless, for it is possible to be <an outstanding> scholar and completely wicked—“and if he is not worthy, it becomes a potion of death.” +He therefore has to be a scholar and a saint. These two qualities are the aspects of “an angel of the God of Hosts.” This that he is a scholar corresponds to the aspect of “angel,” which is Metat. As is written, “God said, ‘Let there be a firmament… to divide between water and water’” (Genesis 1:6) —this is Metat. He corresponds to the Mishnah, which separates between clear waters and sullied waters, between impure and pure, between forbidden and permitted, etc. (Tikkuney Zohar 30, p.83a). And he has to resemble his Maker, being a saint through his good deeds; the aspect of “the God of Hosts.” +But one who mistakenly supposes that the aspect of scholar-only is the main thing, corresponds to Acher who “cut plantings” because he thought that the angel Metat was himself an Authority, God forbid. For the truth is that Metat himself, without the Holy One, is nothing and has no authority. So, too, the Torah without good deeds is nothing. On the contrary, “if he is not worthy, [it becomes a potion of death].” +And because of these two qualities, that the tzaddik has to be a scholar and a saint, the aspects of “an angel of the God of Hosts,” the tzaddik has the two powers of the Torah: an elixir of life and a potion of death. And it is possible for the one who draws close to him to find in him the means to either “cut plantings” or “enter and exit in peace.” +This is the meaning of: “If the teacher is like an angel of the God of Hosts.” That is, he is a Torah scholar and serves God, and through this he animates the letters of the Torah for good. Then, “seek Torah from his mouth.” The letters of the Torah seek to receive vowel points and to be animated by his mouth. This is because his mouth will articulate his holy longings and yearnings—through which the souls are completed and come forth—and thus make vowel points for the letters so that they are animated and become vessels to receive good. For, as explained, it is through the vowel points that the letters unite and combine. + +Section 14 + +14. This is what is written, “We will make for you necklaces of gold with points of silver.” For gold corresponds to union, as is written, “gold comes from the north,” and the arousal for union is from the left side, which is north. +Thus, “We will make for you necklaces of gold.” The letters of the Torah unite and combine through the points of kesef (silver). This is because the union and combination of the letters are by means of the vowel points that are made from the kisufin and longings through which souls—the aspect of vowel points—come into being. A union is made through the yearnings, because as a result of this that he yearns for the thing, a soul is created. And through this that he yearns for the thing, the thing has a reciprocal yearning for him. From this, too, a soul comes into being, and the souls unite. Later on, they come into the aspects of pregnancy and birth. +This is the meaning of what is written in the Holy Zohar (I, 85b): The desire of the woman produces the soul of a female, the desire of the man produces the soul of a male. This that he yearns, this corresponds to the desire of the woman and it produces a female soul. And this that the object reciprocates with a yearning for him, this corresponds to the desire of the man and produces a male soul. Afterwards, they enter into the aspects of pregnancy and birth, as is recorded there in the Zohar. +And this is the concept of reincarnation of the souls. For speech, from which souls come forth, is made through the articulation of the letters in the air. The <five articulations of the mouth> strike against each other and articulate letters in the air. Then the [particles of] air strike against each other until they reach the ear of the listener. And through the articulation of the letters in the air, speech, from which the souls come forth, is made. This is because the air is the life-force of all things, and without air it is impossible to live. This corresponds to the soul, and the souls come forth and are reincarnated. + +Section 15 + +15. In sum: The yearnings and longings for a holy thing are very precious <and pleasant>. Through them a soul comes into being. It is then completed by means of speech, as explained, and comes forth and is reincarnated. And there are times when a holy soul is reincarnated and comes into a wicked person. Thoughts of repentance occur to him, and [the holy soul] can bring him back to the right way. +The reverse is also true. How much evil is caused by the yearning for an evil thing, God forbid. For the soul which comes into being as a result of evil yearnings is occasionally reincarnated within the tzaddik and can cause him to sin, God forbid. +This corresponds to, “There is hevel (a vanity) done upon the earth, [that there are tzaddikim to whom it happens according to the deeds of the wicked; and there are wicked men to whom it happens according to the deeds of the tzaddikim].” +“Hevel” alludes to the hevel (breath) of the mouth from which the souls come forth. As a result of this, “there are tzaddikim to whom it happens according to the deeds of the wicked,” because a soul from evil desires has been reincarnated in them. “And there are wicked men to whom it happens according to the deeds of the tzaddikim,” because a soul from good yearnings has been reincarnated in them. +Occasionally, the tzaddik rectifies the soul that is reincarnated in him; and similarly, the wicked man corrupts the holy soul that is reincarnated in him. But of the beginning, when the soul arrives, the verse states, “there are tzaddikim….” For when an evil soul from evil yearnings first reaches him, thoughts of sinning certainly occur to him. But afterwards, it is possible that they will cause him to sin, and it is possible that he will rectify the soul. Similarly, “there are wicked men….” When a holy soul from holy yearnings first reaches him, thoughts of repenting certainly occur to him. But afterwards, it is possible that he will corrupt the holy soul, or that it will bring him back to the right way. +This is the inner meaning of “falling on one’s face” [as part of the Tachanun prayer], the deeper intention of which is to elevate the soul in the aspect of feminine waters and create a union <of the Holy One and His Divine Presence>. For by means of the yearning and longing—the aspect of elevating feminine waters, as is known—from this itself a soul is created. It ascends and makes a joining and a union, as mentioned above: “through yearnings, souls—the aspect of vowel points—are created… and the souls unite.” This corresponds to the uniting and combining of the vowel points, the aspect of uniting the souls, and through the vowel points the letters unite and combine—analogous to the union of bodies. +This is as is written (Numbers 23:21), “He does not look at aven (wickedness) in Yaakov,” [which can be understood] based on the way our Sages expounded: The Holy One does not attach an evil thought to a deed (Kiddushin 40a). This is the meaning of, “He does not look at AVeN”—the first letters of which stand for Vay Avdah Nefesh (woe! the soul has departed). This corresponds to longing and yearning, as above. That is, the evil longing and yearning the Holy One does not attach <to a deed>—“He does not look at aven in Yaakov.” +And this is what is written (Psalms 145:19), “The will of those who fear Him He will do; and their screams He will hear, and save them.” That is, both aspects are necessary: will and speech. For will, which is the yearnings, acts so that the soul is created in potential. And, by means of speech, the soul comes forth from potential to actual. Then his request is done, as a result of his animating the letters for good, as explained. +This is, “The will of those who fear Him yaaseh.” For through the will, i.e., the yearnings, the soul is created in potential. <For YAaSeH has the same letters as ASiYaH (action), and the World of Asiyah corresponds to soul, as is known.> And then his request and will are done in potential, as in, “The will of those who fear Him He will do.” Then afterwards, because of “their screams”—they express <their yearnings in a loud voice>—“He will hear, and save them.” As a result of speech, the soul is completed and comes forth from potential to actual. +And then, the letters <combine> and become a vessel with which to receive good. His request is fulfilled in action, as above. For commensurate with the soul that he creates in potential or actual, the vowel points are made for the letters, and accordingly the letters are animated, and accordingly they actualize and do his request and will, as explained. <Understand well all [these concepts], for they are deep and contain amazing secrets.> + +Section 16 + +16. The following relates to what is written above that to be only a scholar is certainly worthless … but one who mistakenly supposes, God forbid, that the quality of scholar-only is the main thing, corresponds to Acher who cut plantings… for it is possible to be a scholar and completely wicked. This has been explained above. And so, because it occasionally happens that even the tzaddik falls from his level—as is known, it is impossible to always stand firm on one level—he may try to strengthen himself by virtue of the level of scholar that he has left. This is not good. Rather, he must strengthen himself with whatever fear of Heaven he has left from the impression that remains [of his previous level]. +Study the Tikkuney Zohar #69 (p.102a): He said to him, “It is written (Genesis 2:17), ‘For on the day that you shall eat from it.’” He said, “On that day he gazed and died.” Rabbi Shimon said, “Because of this it is written, ‘There is a hevel done upon the earth, that there are tzaddikim….’” Study there and understand. + +Section 17 + +17. The perfection of all things is faith. Without faith, all things are lacking. As our Sages taught: Concerning charity, one who gives a penny to a pauper is blessed with six, and one who consoles him [with words] is blessed with eleven. And, whether he gives charity or consoles the pauper, one [blessing] is missing. For it should have been seven and twelve, paralleling the seven planets and the twelve constellations, because charity corresponds to the GaLgaLim (wheels, bands). As our Sages taught: “for b’GLaL (because of) this thing He will bless you”—the wheel-of-fortune is what turns round in the world. +And, just as the galgalim have two movements—one, the natural movement from west to east; and one, the restraining movement from east to west in which the diurnal band turns round and rotates from east to west and restrains the other galgalim —the same is true charity. Our Sages taught: More than what the master of the house does for the pauper, the pauper does for the master of the house. This corresponds to the two movements, from west to east and from east to west; i.e., from the pauper to the master of the house and from the master of the house to the pauper {as is explained above}. +For all bounty and blessing come by means of the galgalim, because through them the Holy One guides the world, as is known. Therefore, it would have been fitting for the blessings connected with charity to have been seven and twelve, paralleling the galgalim. But with this our Sages, of blessed memory, instructed us that charity is lacking and is without perfection. It is still missing one; both by the giver and by the consoler. In other words, faith is missing. Without it, charity is still lacking. But through faith, the aspect of charity is perfected and shines. Thus it is written, “He had faith in God, and He counted it as charity”—that through faith it was counted as charity. For without faith, it is lacking. +And this is what our Sages taught: Sun on Shabbat is charity to the poor. Shabbat corresponds to faith, for Shabbat testifies to His oneness and to the renewal of the world, as is explained in the holy books. And through faith, which corresponds to Shabbat, charity illuminates. This is the meaning of: The sun on Shabbat is charity. Sun connotes light. In other words, as explained, on Shabbat, which corresponds to faith, charity illuminates. +The Torah, too, is lacking without faith. Therefore, our Sages taught: King David came and based it on eleven, Yeshayahu came and based it on six. Thus there is also missing one from the count, exactly matching what they said about charity: six and eleven. This is because without faith, the Torah is lacking. And this is what they said: Until Chabakkuk came and based it on one: “The tzaddik lives by his faith” (Habakkuk 2:4). For through faith, the Torah is made perfect. +And this is the intention of the Tanna who began the Mishnah: “The [laws of] carrying an object on Shabbat are two which are four. How? The pauper…. The pauper put his hand inside.” The start of [tractate] Shabbat immediately begins with the mitzvah of charity. This is to imply that on Shabbat charity is perfected and illuminates, as explained: Sun on Shabbat is charity to the poor. For through Shabbat, which corresponds to faith, charity is perfected and illuminates. +And through them, the blessings that were missing are added, because faith is the source of blessings, as is written, “A man of faith, many are [his] blessings.” Likewise, it is said of Shabbat that “she is the source of blessing” (Lekha Dodi). +This is also what is written (Psalms 85:14), “Charity will go before him [and set his footsteps on the way].” For there are wide roads which are major thoroughfares, and there are paths; one road and path leading this way, another going that way. Paralleling each road and path there is a road and path in the celestial bands. And, just as here [on earth] grasses grow between the roads, so, too, there are stars which parallel each and every grass, from whose strength the grasses grow. This is as our Sages taught: There is not a blade of grass below which does not have a star…. +Now, occasionally, when a person encounters some adversity or misfortune on the road, it is because paralleling that place there is interference to the star, preventing it from shining fully. The solution, therefore, is to give charity before setting out on the journey, as is written, “Charity will go before him, and set his footsteps on the way.” This is because through charity, the star will shine. For, as explained, by means of charity the celestial bands illuminate. Therefore, as a result of the charity that he gives, he will eliminate the interference he has on the road which stems from the interference in the galgalim and the stars. +This is what our Sages taught: There is one star which confuses the ships (Horayot 10a). That is, when a ship comes under that star, then the [captain of the] ship loses his way because the star does not shine fully. + +Section 18 + +18. The sun corresponds to the Covenant, so that when there is a blemish of the brit, we do not have the light of the sun but its likeness. The gentiles are called “shade,” as is written, “O [inhabitants of the] land shaded by wings.” They block out the light of the sun. This is the meaning of, “shaded by KNaFayim,” similar to “Your Master will not yeKaNeF (conceal Himself) anymore.” +And this is the meaning of, “The likeness of the sunlit spot is deeper than the shade.” Although the Jewish people are the most important thing, nevertheless, the gentiles overshadow them as if the whole world belonged to them. And they cover the world in the natural order. For the truth is that the Holy One guides the world, but they cover over the Holy One’s guidance, as if, God forbid, it was guided by the stars and constellations themselves. However, in the Ultimate Future they will be removed, and then, “their shade has left them” will be fulfilled. +Then the light of the sun will be revealed, as in, “For you who fear My name, the sun [of charity] shall shine….” That is, the light of the sun will be revealed. And this is “… with healing in its KaNaF,” as in, “Your Master will not yeKaNeF (conceal Himself) anymore.” And then, “until I make your enemies your footstool” will be fulfilled. That is, they will be below; not as they were before [when] “the likeness of the sunlit spot is deeper.” +Of Avraham it is said, “in the heat of the day,” for he is the aspect of the sun by virtue of his having circumcised and revealed the Covenant. Prayer is called the aspect of foot. +{We first heard this without any explanation or connection. However, the concepts have all been clearly explained in the above lesson, “We Have a Well.” +We did not merit to hear lessons on “Someone Who Lent Money” and “A Broken Millstone,” but from the gist of his [Rebbe Nachman’s] words I understood that he wanted to reveal teachings on all the passages there [in Bekhorot]. He also disclosed his intention to reveal a lesson on the entire story of the Wise Men of Athens, from beginning to end; about how Rabbi Yehoshua ben Chananiah dealt with them, how he came to them and how he conducted himself with them afterwards. He spoke to me a bit about the story which is recorded there in the Talmud, and I understood that he had original insights on this. But because of our many sins, the sun set at midday and we did not merit hearing any more than what has been printed. “Praise to the Living God.”} + +Torah 32 + + + +Section 1 + +“Adonoy Sfatai (O God, my lips) open” (Psalms 51:17). This corresponds to the dancing at a wedding. This is because as long as she [the bride] has not been given for union, she is called a naara (maiden)—spelled without the heh (Zohar II, 38b) ; numerically equivalent to the three hundred and twenty judgments. +But when she is rectified for union, she is called a naaraH, with the heh. The judgments are mitigated by means of the five alephs of Ehyeh that are in Binah, as is brought in the Pri Etz Chaim, Shaar Amidah . +Thus the bride is still in the category of naara, the three hundred and twenty judgments, and must be mitigated and rectified. This is achieved by dancing, because the legs correspond to Netzach and Hod. They are lifted up by the heart, i.e., through the joy of the heart. This is seen empirically, that through the joy of the heart we dance. As is written about Yaakov (Genesis 29:1), “Yaakov lifted up his legs,” and Rashi explains that his heart carried his legs. And the heart is Binah, as is written: Binah is the heart, and with it the heart understands (Tikkuney Zohar, Introduction). +Therefore, one has to intend while dancing to draw the alephs in the heart to the bride by means of the legs. She is the aspect of five times din (judgment), which is numerically equivalent to three hundred twenty and to naara. And through the light of the heart that is drawn to her, she becomes naarah, with a heh, and five times Adonoy . +This is the meaning of, “Adonoy (O God), open my lips.” Through the lips, which are Netzach and Hod, the bride is opened and mitigated in the aspect of union. She becomes the aspect of Adonoy, naarah, fitting for union. +This is what is found in the Midrash (Bereishit Rabbah 70:19): At the wedding of Yaakov and Leah, while [the people] were dancing, they sang, “Hei’a lei’a”—to hint to Yaakov that “this is Leah.” This is because Leah is the “hidden world” (Zohar I, 154a), corresponding to the heart, as in (Psalms 119:11), “In my heart I have hidden away Your word.” From there comes the mitigation of the judgments, when the heh is drawn from the heart. +This is the meaning of, “heh Leah,” that one must draw the alephs from Leah in order to mitigate and rectify the bride. They were also saying that the bride’s name is Leah, who through her own aspect is mitigated. + +Torah 33 + + + +Section 1 + +“Mi HaIsh Hechafeitz Chaim (Who is the Person Who Desires Life), who loves days of seeing good.” (Psalms 34:13) +The principle is that a person should pursue peace. [He should see] that there is peace between Jews, and that each person is at peace with his attributes—i.e., he should not be conflicted within himself or over what happens to him. It should make no difference to him whether he experiences good times or bad, he always finds God in it. This is (Psalms 56:11), “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word.” +By what means can a person find God whether in good times or bad? By means of the Torah, which is called peace, as is said, “and all her paths are peaceful” (Proverbs 3:17). And by means of tzaddikim, who are also called “covenant of peace.” As a result, he is able to love the peace in every situation, both in good times…. And there can then be peace between Jews, with them loving one another. + +Section 2 + +2. Now, one must also know that “[God’s] Glory fills the whole world” (Isaiah 6:3), and there is no place empty of Him (Tikkuney Zohar #57, p.91b). He fills all worlds and surrounds all worlds (Zohar III, 225a). Thus, even someone who does business with non-Jews cannot excuse himself by saying, “It’s impossible to serve God because of the spiritual insensitivity and materialism” to which he always succumbs as a result of his being constantly involved with them. +Our Sages have already revealed to us that Godliness is to be found in all corporeality and in all the languages of the nations. For without His Godliness, they have no life-force or existence whatsoever. As is written, “You keep them all alive” (Nehemiah 9:6). It is just that this life-force and Godliness are there in a very contracted and limited manner: only enough to ensure its existence, to keep it alive and no more. For the Holy One contracted His Godliness through numerous and various contractions—from the very beginning of thought until the center point of the corporeal world, which is the abode of the evil forces. And the more His Godliness descends and the more it contracts, the more it becomes clothed there in many additional garments. +This is as our Sages revealed, opening a way for us so that the discerning will know and understand that all corporeal things have His Godliness and His life-force in them. As our Sages said: Tat in Coptic means two, pat in Afriki means two (Menachot 34b), indicating that every one of the nations’ languages contains His Godliness, which is what gives it life. +This is as is brought in the Jerusalem Talmud (Taanit 1:1): If anyone should ask you, “Where is your God?” answer him, “In the great city of Rome.” As it is said, “One calls to Me from Seir” (Isaiah 21:11). +We see, then, that this person who asked “Where is your God?” is certainly immersed in the abode of the evil forces. For he has disassociated himself from the community and denied God’s existence, saying: “Where is your God?” He supposes that there, where he is, there is no God. Therefore, answer him, “Even where you are! You are immersed in the abode of the evil forces, yet, there too you can find His Godliness.” This is because He gives life to everything, as in, “You keep them all alive.” And from there, you can attach yourself to God and return to Him in complete repentance. For “it is not remote from you” (Deuteronomy 30:11), just that there, where you are, the garments have multiplied. +Yet, the more a person goes from level to level, the more he draws closer to God and can know Him with greater understanding. This is because the higher the level, the fewer the garments and the less the contraction. Then, he is closer to God and can love Him with an exceptional love. + +Section 3 + +3 . Now, there are two types of days: good days and bad days. As is written (Ecclesiastes 7:14), “So on a day of good fortune enjoy the good fortune; and on a day of misfortune, look.” That is, a person has to look there very well. He will certainly find good days—i.e., Torah—there. +The days are called midot (attributes), as is written (Psalms 39:5), “[what is] the midah (measure) of my days.” And the attributes are the Torah, because the Torah is entirely comprised of the attributes of the Holy One. For the Torah speaks of love and fear and the other attributes. And with [the Torah] the Holy One created worlds, as is written (Proverbs 8:30), “I was with Him as a amone (nurseling)”—do not read this amone but oman (a craft) (Bereishit Rabbah 1:1). And the letters of the Torah are what give life to each and every thing. +However, the lower the level, the more the letters of the Torah there are contracted from what they were on the higher level. They do not shine as much as they did above, on the higher level, so as not to provide it with more light and life-force than is fitting. We see, therefore, that even in the abode of the evil forces—i.e., the bad days, which are the bad attributes and the languages of the nations—there, too, it is possible to find the Torah letters. But, because of the increased garments and the expanded contraction, the Torah letters—i.e., the good days—do not show through, due to the bad days and the darkness that rest upon them. +But when someone subdues his evil inclination—i.e., the bad days, the bad attributes—the evil is then completely unsettled by the good days they contain, so that the letters are more prominent and show through more brightly. For, initially, they did not shine all that much. This was because they had not received light from Above, so that the bad days would not receive more than necessary for their minimal survival. But now that the evil is eliminated and the Torah letters are all that remain, they receive abundant light from Above. +Thus it is that when the person who subdues his inclination—i.e., subdues the bad days—talks to non-Jews or sees their behavior, then immediately the evil that rests upon the good/the Torah letters is eliminated and falls away, and the Torah letters become more prominent. Then, he knows the Torah in that thing. +{“Bless God, O His angels; mighty ones who do His word, so as to hear the sound of His word” (Psalms 103:20).} This is as is written in the holy Zohar (I, 90a): “Bless God, O His angels; mighty ones who do His word”—these are those who overcome their inclinations, who are literally comparable to angels. “Who do His word”—they make this word; “so as to hear the sound of His word”—they merit hearing voices from Above. For the Torah is called “word,” as is written (Psalms 105:8), “the word He commanded for a thousand generations.” +And the more the letters of the Torah contract and become clothed in further contractions and garments, the more the Torah is concealed and hidden. However, the person who removes the Torah letters from the garments is thus comparable to one who builds the Torah. +For example: There are Torah letters that are so scattered and spread out in the languages of the nations that no one knows of them because they are obscured and covered over by the bad days. Now this person—who is “like an angel of the God of Hosts” by virtue of his subduing his inclination/the bad days—when he comes, then the evil/the nations’ languages are subdued and eliminated completely in his presence. As a result, the Torah letters are left more prominent. +And when they are stripped of the corporeal garments—of the languages of the nations/bad attributes/bad days—then these Torah letters receive a greater light than they originally received. Originally, they received only commensurate with the life-force appropriate for that place—so as not to provide [the evil forces] with greater sustenance than is befitting them. +As is recorded in the writings of the Ari: Until he cannot tell the difference between cursed is Haman and blessed is Mordekhai (Megillah 7b) —that is, the sustenance he draws to the evil forces should be only enough to ensure their existence and no more. +{See Pri Etz Chaim, Kavanot Purim 6, where it is explained that we have to draw life-force to the holiness concealed within the evil forces, but that this must be a very constricted life-force; this being the deeper meaning behind the drunkenness of Purim. See there.} +But when the letters are removed from the evil forces, they then receive abundant light from Above. This is the meaning of “who do His word, so as to hear the sound of His word.” When we make and build the Torah, which was originally scattered and spread out in the nations’ languages and in the bad attributes and bad days, then it is “so as to hear the sound of His word,” and we merit hearing voices from Above. That is, the word, which is the Torah, receives abundant light from Above. +This is hearing the Torah. And this is the aspect of “we will do and we will hear” (Exodus 24:7). For, initially, we make and build the Torah letters, so that the letters become prominent and come together. Then, afterwards, “we will hear”—we merit hearing voices from Above. That is, the Torah letters receive greater life-force and more abundant light than they received initially, when they were clothed in the nations’ languages and the bad days. + +Section 4 + +4. This is known! inherent in the Torah—the attributes/days—is God’s love, as is written in the holy Zohar (III, 191b): “Daily God commands His lovingkindness” (Psalms 42:9). For the lovingkindness—which is love, as is written (Jeremiah 31:2), “I have loved you with an everlasting love, therefore I extend lovingkindness to you”—is the day that goes with all the days, i.e., the attributes. +For the attributes are contractions of his Godliness, so that we might be able to comprehend Him by means of His attributes. As is written in the holy Zohar (II, 42b): “So that we might know Him.��� For without His attributes, it is impossible to comprehend Him. +And because of the love with which He loved Israel and He wanted them to attach themselves to Him and to love Him from this corporeal world, He clothed His Godliness in the attributes of the Torah. This is the aspect of the 613 commandments: God calculated in His Daat (Knowledge) that by means of this [or that] mitzvah we would be able to comprehend Him. Because of this, He contracted His Godliness specifically in these 613 commandments. +For example, He calculated in His Daat the mitzvah of tefilin, that this mitzvah has to be such: four portions of the Torah, four compartments of leather, [hand] written, and straps of leather. For this is what He calculated in His Daat, that by means of this contraction we would be able to comprehend and serve Him. He therefore did not command that there be four compartments of silver or gold. But this is what He calculated and measured by virtue of His love. +We see, therefore, that by virtue of His love with which He loved Israel, He clothed Himself in the attributes of the Torah. Thus it is that in each and every attribute there is love; the love which the Holy One has for Israel. Consequently, that person who removes from the Torah the garments of the evil forces by subduing His inclination, is then close to peace. As is written, “and all her paths are peaceful.” +Now, the Torah has two aspects: the revealed aspect and the hidden aspect. This hidden aspect is the Torah of Hidden Ancient One, which is destined to be revealed in the Future. And, when this Torah of the Hidden Ancient One will be revealed, then the peace in the world will be wondrous. As is written (Isaiah 11:6,9), “The wolf will dwell with the lamb, and the leopard with the kid…. They will do nothing evil or vile in all of My sacred mountain, for the land will be filled with the knowledge of God.” For then the love in His Daat will be revealed. + +Section 5 + +5. For there are two types of love. One, is the love in the days. As mentioned above, “Daily God commands His lovingkindness”—the day that goes with all the days. Every day, i.e., each and every attribute, has in it God’s love for Israel. This [love] is actual. +But there is also a love in potential. This is the love that existed between Israel and their Father in heaven prior to Creation, when Israel was still in His Daat and Mind. +For example, there is the love that a father has for his son. This is a love that every person can grasp. But the bond and the love that exists between son and father when the son is still in the father’s mind, before birth—this bond and love we cannot grasp at present. For presently we can only comprehend things within time and attributes, whereas the love in his daat and mind is above time and attributes and is not clothed in any garment. +But in the Future, with the revelation of the Torah of the Ancient Hidden One, the teaching of our Sages (Taanit 31a) will be fulfilled: The tzaddikim will in the Future point with their finger, as is written (Isaiah 25:9), “This is God; we trusted in Him.” For, then, the Holy One will remove His garments and “the land will be filled with the knowledge of God as water covers the sea.” The love that is in Daat —which is the inner essence of the Torah, i.e., His Godliness inherent in the Torah and the attributes—will be revealed. For at present, this garment covers over His Godliness—i.e., the inner essence of the Torah. +And when the inner essence/His Godliness is revealed, then peace increases. As is written, “They will do nothing evil or vile in all of My sacred mountain, for the land will be filled with the knowledge”—the love that is in Daat will be revealed. +And this is the meaning of “There will be one day, known to God” (Zechariah 14:7). There will be a revelation of the love, which is called “day,” as in, “Daily God commands His lovingkindness.” This refers to the inner Torah, which was hidden. As is written (Genesis 1:4), “God saw that the light was good,” and our Sages taught: It is good to hide it away (Chagigah 12a), because the world does not deserve to benefit from the light of this Torah. And the Torah is called good, as it is said (Proverbs 4:2), “For I have given you good instruction, [do not forsake my Torah].” It is also called light, as is written (Proverbs 6:23), “and the Torah is a light.” +There are also tzaddikim who are hidden and concealed, from whom the world does not deserve to benefit. And the tzaddik is called good, as is written (Isaiah 3:10), “Hail the tzaddik, for he is good.” He is also called light, as is written (Psalms 97:11), “A light is sown for the tzaddik.” +Thus, when the hidden tzaddikim and the hidden Torah are revealed, then great peace will be revealed in the world. All opposites will unite as one, as in, “The wolf will dwell with the lamb….” For then, the love that is in Daat —which is called “one day, known to God”—will be revealed. In other words, the love that is in Daat, which is neither day nor night—this love is above time and above the attributes. + +Section 6 + +6. And even in the attributes themselves, each one in its aspect is an aspect of Daat with regard to the aspect below it. As our Sages taught: That which wisdom made a crown for her head, humility made a heel for her sandal (Shir HaShirim Rabbah 1:9). +Consequently, the least level of the World of Formation is an aspect of Daat for the World of Action below it. Thus it is that one person’s love for God within his attributes and within time is an aspect of love that is in Daat, which is above time, for a person who is on a lesser level than he. +This is as our Sages taught: “For the priest’s lips shall keep daat (knowledge), and they should seek Torah from his mouth” (Malachi 2:7) —provided the teacher is like an angel of the God of Hosts (Moed Katan 17a). That is, he subdues his inclination and so “is like an angel of the God of Hosts.” As is written in the Zohar: “Bless God, O His angels; mighty ones”—these are those who overpower their inclinations…. For by virtue of this that he subdues his inclination, the Torah letters become more prominent and come together. He then corresponds to “we will do and we will hear,” because he makes and builds the Torah letters. And he merits hearing the voice of the Torah from Above. So, certainly, from this teacher “they should seek Torah from his mouth.” For he surely knows the Torah, and even from the corporeal he gathers the letters of the Torah. +This is the meaning of “For the priest’s lips shall keep daat.” “Priest” is an aspect of lovingkindness. “Shall keep daat”—that is, through this teacher the love that is in Daat —which according to your level is a love higher than time, namely, “one day, known to God”—will be revealed. + +Section 7 + +7. Thus every person, each one commensurate with his aspect, is capable of having a taste of the light of the love that is in Daat even now, within the days. This is when he binds his heart to his daat. For each and every Jew knows in a general sense that there is a God. But the wicked are controlled by their hearts, and the attributes and days are encompassed in the heart. As our Sages taught: The Compassionate One wants the heart (Zohar II, 162b) ; and, provided he directs his heart to Heaven (Berakhot 5b). For the heart is the essence of the attributes. +We see, therefore, that when a person binds his heart to his daat, he knows in a general sense that there is a God whose “Glory fills the whole world” and he also knows the Torah’s knowledge. Thus, when he subjugates his heart to this daat which he has—i.e., he has control of his heart—then the attributes in his heart are encompassed in his daat and so the attributes receive the light of the love that is in Daat. He thus sees and grasps the hidden light commensurate with his aspect. In other words, when he subjugates his heart to Daat, the heart, which is the root of the attributes, receives the tzaddikim and Torah that were hidden and concealed from him until now. And he receives the light of the love that is in Daat. This is the love between the Holy One and Israel that existed in potential prior to Creation. + +Section 8 + +8. And this is [the explanation of the opening verse]: “Who is the person who desires life, [who loves days of seeing good.]” +desires — corresponds to the heart, because desire is in the heart. +life — This is an aspect of Daat, as is written (Proverbs 16:22), “Wisdom is a fountain of life to those who have it.” That is, when one binds the heart to Daat —he has control of his heart, he subdues his inclination—then, commensurate with his aspect who loves days — he draws the love from Daat into the days and into the attributes. +of seeing good — He sees and grasps “that the light was good” and hidden away. He grasps the light—i.e., the hidden Torah and the hidden tzaddikim. + +Section 9 + +9. { I heard in [Rebbe Nachman’s] name that he said this lesson encompasses the kavanot -meditations of lulav. I did not, however, merit hearing an explanation of the matter. Yet I delved into it and found a bit. +The essence of the meditations of lulav is to draw all the benevolences to the chest, to shine them into Malkhut. Thus we shake [the lulav] in the different directions in order to draw the light from the root of the benevolences in Daat to the benevolences that are spread out in the body, to amplify them with a great light from their root in Daat . See there, in Pri Etz Chaim, Shaar HaLulav. Also explained there is the intent behind the verse, “Daily God commands His lovingkindness”—that it does not say “day” but “daily,” because [this day] goes with all of them. See there. +All this is explained above in this lesson, in Rebbe Nachman’s awesome way. For it is explained there that by subduing the inclination one merits revealing the love, which is the lovingkindness, the day that goes with all the days. In other words, the love, which is the lovingkindness, is clothed within all the attributes…. And there it is explained that there is love that is in Daat which is above time and the attributes. Thus, by binding his heart to his daat, he has control of his heart… then the attributes receive the light of the love that is in Daat …, as explained. +As mentioned, all this is the esoteric meditations of lulav, which is to draw radiance from the root of the benevolences in Daat, this being the aspect of love that is in Daat, into the benevolences in the body. The latter encompass all the attributes, because clothed in all [the attributes] are benevolences, which are an aspect of love, as explained. And all this is in order to shine into Malkhut (Kingship), which is the etrog —i.e., to reveal His Kingship to the entire world, to find His Godliness in all the languages of the nations, in all corporeality, and in all the abodes of the forces of evil. For all this is an aspect of “His Kingship rules over everything” (Psalms 103:19). +And all this is accomplished by the tzaddik who subdues his inclination. This is because he corresponds to the lulav, which, as is known, is an aspect of tzaddik, corresponding to “The tzaddik blooms like a date-palm” (Psalms 92:13). For on Sukkot we work to reveal His Kingship to the entire world, even in the seventy languages of the nations. This is the deeper meaning behind the seventy oxen we sacrifice on Sukkot on behalf of [the nations]. +And this is why after taking the lulav and making the hakafah -circuits with it, we say: “so that all the peoples of the earth will know that God is the Lord, there is no other” (1 Kings 8:60). +All this is clarified in this lesson, as is explained in greater detail above. Yet, deeper study is still required in order to fully explain all the meditations of lulav based on the above lesson. May God enlighten us in his teaching, so that we merit understanding his awesome and wondrous words and allusions.} + +Torah 34 + + + +Section 1 + +“V’atem Tihiyu Li Mamlekhet Kohanim (You Will Be to Me a Kingdom of Priests) and a holy nation. These are the words that you should speak to the Children of Israel.” (Exodus 19:6) +It is written: “Disgrace has shattered my heart” (Psalms 69:21). That is, disgrace and humiliation shatter a person’s heart. And the rectification for this is binding one’s heart to the nekudah applicable to one’s heart at that moment. Through this the disgrace that weighs on one’s heart is eliminated. + +Section 2 + +2. For the principle is that the tzaddik has the power to exercise rule as he sees fit. As our Sages taught: “a tzaddik rules…” (2 Samuel 23:3) —Who rules over Me? The tzaddik (Moed Katan 16b). This corresponds to “Yosef was the ruler” (Genesis 42:6). He is the encompassing root of all Jewish souls, and they are the extensions that receive from him. +Now the essence of [this] rule is to shine into and awaken their hearts to serving God. As is written (Deuteronomy 33:7), “May God hear Yehudah’s voice and bring him to his people.” In other words, to shine the tzaddik’s radiance into the extensions—i.e., into Israel’s heart. This is “bring him to his people.” + +Section 3 + +3. This aspect of “Yosef was the ruler” corresponds to the m’loopum. As is written: The brit is the vehicle for Yesod, the HaVaYaH which is punctuated with a m’loopum. This is because the letters of M’LoopUM spell M’Lo PUM (a full mouth), indicating that the vessels of bounty—i.e., the tzaddik’s mouth—are filled with the Blessed One’s Godliness. +For on the face of it, it is hard to understand why we have to pray when God knows [all our] thoughts. However, this is because words are the vessels of bounty, through which we receive the influx of bounty. As is written (Deuteronomy 1:11), “and bless you as He said to you”—i.e., the influx of bounty is in accordance with the speech. If the words, the vessels of bounty, are perfect and in fullness, then we can receive abundant bounty in them. +And the words of the tzaddik are certainly [spoken] with perfection and fullness. Therefore, he can draw bounty to Israel. This is why he is called an aspect of “a full mouth,” to indicate that his mouth is full and perfect. + +Section 4 + +4. Now, each and every Jew possesses an aspect of “a tzaddik rules,” corresponding to “a full mouth,” as in (Isaiah 60:21), “Your people, all of them are tzaddikim.” This is the <aspect> of “Israel, His rulers” (Psalms 114:2). That is, “Who rules over Me? The tzaddik.” +For in every Jew there is something precious, an aspect of a nekudah, which his friend does not have. As in the story of Abaye and Abba Umna, where they answered him, “Your deeds do not match those of Abba Umna” (Taanit 21b). And with this aspect in which he surpasses his friend, he influences, enlightens and inspires his friend’s heart. And his friend has to receive inspiration and this aspect from him, as in (Targum, Isaiah 6:3), “One receives from the other.” +For prior to the giving of the Torah, the rule was in God’s hand. But after the giving of the Torah, He put the rule in Israel’s hand, each [Jew] commensurate with his aspect. This is because the letters of the Torah are the embodiment of God’s will. God’s will is that the mitzvot be a particular way. For example, it was His will that the mitzvah of tefilin consist of four Torah portions, and boxes of leather, not silver. Such is His will. +Thus it is that His will is clothed in the entire Torah. And now, with the Torah having been given over to our hands, God’s will has also been given over to our hands. We rule, as it were, so that His will is in accordance with ours. This is the aspect of “Israel, His rulers,” as mentioned. {“You, God my Lord, have done many things ; Your wonders and Your thoughts are for us” (Psalms 40:6).} +This is as our Sages expounded (Yerushalmi, Rosh HaShanah 1:3): “You, God my Lord, have done many things”—prior to the giving of the Torah. But after the giving of the Torah, “Your wonders and Your thoughts are for us”—i.e., it is all in our hands. {“I am God your Lord, who brought you up from the land of Egypt; open your mouth wide and I will fill it” (Psalms 81:11).} +And this is, “I am God your Lord, who brought you up from the land of Egypt”—i.e., prior to the giving of the Torah everything was “I.” But after the giving of the Torah, “open your mouth wide and I will fill it.” This is the aspect of the m’loopum, corresponding to “Yosef was the ruler”—i.e., “Who rules over Me? <The tzaddik.>” In other words, the influx of bounty is commensurate with the opening wide of the mouth and the vessels of speech, each person in accordance with his aspect. + +Section 5 + +5. The m’loopum —i.e., the aspect of “Yosef was the ruler”—is a point with a vav. This is because the aspect of Yosef is drawn from Chokhmah and Binah, as is written (Genesis 41:39), “Now that [God] has made all this known to you, there is none so understanding and wise as you”—that is Wisdom and Understanding. And the result of this was that “Yosef was the ruler.” +And Chokhmah corresponds to a nekudah, a yod, the fountain. Binah is the brook that is drawn from the fountain. On account of this drawing [Binah] is a vav. + +Section 6 + +6. Now, the aspect of m’loopum exists in the general and in the particular. The Ten Commandments <are> a yod, and the Tablets are a vav, as our Sages taught: The Tablets were six handbreadths long by six handbreadths wide (Bava Batra 14a). <And yod vav form a m’loopum.> The Torah and the world are also <an aspect of m’loopum>. The Torah is yod, because it is called “the beginning of wisdom” (Psalms 111:10), and the world is vav, because it was created during the Six Days of Creation. +The tzaddik and Israel are also <an aspect of m ’loopum>. The tzaddik is yod, because the tzaddikim are called “the wise men of the congregation,” and Israel corresponds to the vav, because they are “supporters of Torah” and are called “vavey (hooks) for the pillars” (Exodus 27:10). +{“My mouth utters wisdom, and the meditations of my heart are understanding” (Psalms 49:4).} And each Jew himself is also an aspect of < m’loopum>. Yod, on account of the mouth, as is written, “My mouth utters wisdom.” Vav, on account of <the heart, as in,> “and the meditations of my heart are understanding”—this being an aspect of the Tablets, which, as explained, are a vav, as it is written (Proverbs 3:3), “Bind them around your throat, write them on the tablet of your heart.” + +Section 7 + +7. Now when the heart, which corresponds to the vav, the Tablets, is immersed in evil loves—i.e., disgrace and humiliation, which are called “the foreskin of the heart” (cf. Deuteronomy 10:16) —it is then an aspect of the shattered Tablets. And disgrace corresponds to the foreskin, as in (Genesis 34:14), “We cannot… give our sister to a man who is uncircumcised, for that is a disgrace to us.” +It is also an aspect of fallen and shattered love. For it is known that the evil inclination and the forces of evil exist due to the shattering of vessels. As is brought in Etz Chaim (Nekudim, Shaar Shvirat HaKeilim 3): The shatterings of the vessel of Chesed fell to Binah of the World of Beriyah. This is: Binah is the heart. But the light of Chesed remained in Yesod of the World of Atzilut. This is the aspect of “the tzaddik is the yesod (foundation) of the world” (Proverbs 10:25). +We see, therefore, that evil loves come from the shattering of the vessel of Lovingkindness. Hence Onkelos renders “because it would be a disgrace for us”: because it would be a ChiSuDa for us. This is because disgrace—i.e., the foreskin of the heart/evil loves—stems from the shattering of the vessel of CheSeD. +For this is something we see empirically, that “love covers up all faults” (Proverbs 10:12). Even if a person sins against his friend, [the latter] does not disgrace him, because the love [between them] covers all faults. But when the bond of love between them goes bad—i.e., an aspect of the shattering of the vessel of Lovingkindness—then he disgraces him, because disgrace comes from the shattering of the vessel of Chesed. +And when the heart is immersed in <evil loves>/disgrace/foreskin of the heart—corresponding to the shattered Tablets, i.e., “Disgrace has shattered my heart”—and a person binds the heart/ vav to the yod / nekudah —corresponding to the tzaddik, which is where the light of holy love resides because the light of Chesed remained in Yesod of the World of Atzilut —then the evil loves/disgrace/foreskin of the heart is eliminated. This is because the tzaddik/ nekudah, which is where the light of holy love resides, shines into the vav /heart and eliminates the disgrace/<evil loves>/foreskin of the heart. For “love covers up all faults,” because that is where holy love resides. +This is what our Sages taught (Nedarim 32b): The Holy One intended to have the priesthood emerge from Shem, but because he blessed Avraham before blessing the Omnipresent One, it was taken from Shem and given to Avraham. As it is said (Psalms 110:4), “You will be a priest forever, because of the words of Malkitzedek.” +And this is what the Holy One said when he bestowed the priesthood on Pinchas: “Behold, I am giving him My covenant of peace” (Numbers 25:12). The priesthood is an aspect of love, which is Avraham, residing in the place of the covenant of peace—i.e., “the tzaddik is the yesod of the world.” + +Section 8 + +8 . Consequently, each person has to engage in private conversation with His Maker so that the nekudah —the aspect of “My mouth utters wisdom”/<the yod>—shines into the <heart>—the aspect of “and the meditations of my heart are understanding”/<the vav>. And through this <the disgrace/evil loves>/foreskin of the heart is eliminated. +And each person also has to talk to his friend about the fear of God, so that his heart receives inspiration from the nekudah in which his friend surpasses him, as in, “And one received from the other.” For this aspect in which his friend surpasses him is an aspect of a nekudah. There, in this nekudah, the love, which is called “priest,” resides. This nekudah is an aspect of tzaddik with regard to his friend, and this nekudah shines into his friend’s heart, which is called vav. +Now, all these nekudot —i.e., the nekudah that is called “My mouth utters wisdom” and also the nekudah that each person has which his friend does not—are extensions of the tzaddik. For he is the encompassing nekudah of all Israel. Everyone first has to receive from the tzaddik, and afterwards they will receive from each other. And each person will receive from within himself, <by engaging in private conversation with His Maker>. And through these three < nekudot> the disgrace/foreskin of the heart/evil loves is eliminated. This is: “love covers up all faults,” because that is where holy love resides. +And this is: When Yosef the tzaddik was born, Rachel said, “The Lord has gathered away my disgrace” (Genesis 30:23). For when the nekudah in which holy love <resides> is revealed, then the disgrace/foreskin of the heart/evil loves is eliminated. +This is also what is written in connection to Yosef: “that my own mouth is speaking to you” (Genesis 45:12). Rashi explains: “As my mouth is, so is my heart.” In other words, he shone his nekudah into his vav; he shone “My mouth utters wisdom” into “and the meditations of my heart are understanding.” And it is written of him (Genesis 50:21), “and he spoke to their hearts,” which Rashi explains: words that calm the heart. That is, he shone his encompassing nekudah into all <their> hearts. +Thus it is that as a result of these three nekudot [the heart is inspired]. That is, [through] the binding to the tzaddikim and their shining into him, because they are the encompassing nekudah, they inspire his heart; and through speaking with his friend, each person is also able to shine into and inspire his friend’s heart; and through himself, by engaging in private conversation with His Maker <in hitbodedut>, he can also inspire his own heart by means of “My mouth utters wisdom” and so remove the foreskin of the heart, <the evil loves,> from himself. + +Section 9 + +9. And this is the explanation [of the opening verse]: {“You will be to Me a kingdom of priests and a kadosh (holy) nation. These are the words that you should speak to the Children of Israel.”} +You will be to Me a kingdom of priests — This is an aspect of holy love, as explained. +and a KaDOSh nation — That is, KoDeSh, which is an aspect of a nekudah, and vav (O), which is an aspect of heart, as explained. +How does one come to the aspect of love and the aspect of kodesh vav? By means of: +These are the words that you should speak to the Children of Israel — For Moshe is the encompassing nekudah of the souls of Israel. +Everyone first has to receive from the encompassing nekudah. Afterwards, each and every person has to shine the nekudah he has within him <more than his friend>, into his friend. <Then, after that,> he can shine the nekudah he has within him, into himself—i.e., “My mouth utters wisdom”—to the vav, which is, “and the meditations of my heart are understanding.” +Then, he is called a “ holy nation”—i.e., kodesh vav, with the nekudah illuminating the vav. And as a result, “You will be to Me a kingdom of priests”—i.e., holy love. For when <you> receive from all these nekudot: from within oneself, from the nekudah that each Jew has, and from the encompassing nekudah …. +For there, together with each of the nekudot, resides holy love, which is called “priest,” as in, “Behold, I am giving him My covenant of peace.” [This is] what is written in Etz Chaim: The light of Chesed remained in Yesod of the World of Atzilut. +…<as a result, “You will be to Me a kingdom of priests”—i.e., holy love—and the external loves/foreskin of the heart will be eliminated. Rather, there will be kodesh vav, as explained.> {When a person talks to his friend about fear of God, he receives the nekudah in his friend’s heart without a covering. But there are times he receives the nekudah from his friend by means of other things they discuss. For it is occasionally possible to receive light and inspiration to serve God from his friend’s nekudah by means of the everyday conversation one has with him. Then one receives the light of the nekudah by virtue of its being covered. For sometimes the nekudah has to be within a cover, and so it covers itself within these words and he receives from it.} + +Torah 35 + + + +Section 1 + +“Ashrei HaAm (Happy Is the People) that knows the shofar’s blast; God, in the light of Your countenance they shall go.” (Psalms 89:16) +Know! Repentance entails returning the thing to where it was taken from. This is the aspect of zarka, about which the holy Zohar brings: It was zarak (thrown back) to the place from which it was taken. What place is that? It is Chokhmah (Wisdom). For Chokhmah is the root of all things, as it is written (Psalms 104:24), “You created everything with wisdom.” +As a result, every person has to guard his intellect from extraneous concepts, which are known as “Pharaoh’s daughter.” For the main wisdom by means of which one acquires wholeness is only the wisdom of Godliness. The other wisdoms are negations of wisdom. They are not wisdom at all. {“Bring My sons from afar, and My daughters from the ends of the earth” (Isaiah 43:6).} +The word “daughter” alludes to the wisdom that is not wisdom, as our Sages taught: “Bring My sons from afar, and My daughters”—the latter are the exiles in other lands, whose minds are unsettled, like daughters (Menachot 110a). “PhaRaOh” connotes negation, as is written (Exodus 5:4), “Why taPhRiOo (are you distracting) the people [from their tasks].” +Now, extraneous wisdoms are an aspect of a reed. For there is a KaNeH (reed) in holiness. This is hallowed wisdom, as is written (Proverbs 4:5), “K ’NeH (acquire) wisdom.” But “God made one to contrast the other” (Ecclesiastes 7:14) —i.e., a reed in impurity, as is written (Psalms 68:31), “Rebuke the beast of the KaNeH.” This is extraneous wisdoms. +<Yet,> Israel is a holy nation. Each and every Jew possesses “a portion of God from Above” (Job 31:2), which is an aspect of wisdom. It is by virtue of this that they are called reishit (first), as is written (Jeremiah 2:3), “Israel is holy to God, the first of His yield”—<on account of the reishit (beginning) of wisdom (cf. Psalms 111:10)>. +However, at the time of birth, each and every person’s intellect is contracted. Yet when one starts using it in contemplating the Divine service of the Holy One, then one’s intellect begins to expand, as is written (1 Kings 5:10), “Shlomo’s wisdom was greater.” +But when a person takes into his holy intellect extraneous thoughts, which are extraneous wisdoms, the holiness of his intellect then decreases commensurate with the space occupied by the extraneous wisdom, the extraneous intellect, within the holy intellect. This extraneous wisdom is plunged into the holy intellect like a reed, diminishing the space of holiness. And around this reed—i.e., this intellect—collect and come together all the evil and odious traits. +{When Shlomo married Pharaoh’s daughter, Gavriel descended and plunged a reed into the sea. A sandbank formed around it, on which was built the great krakh (city) of Rome (Sanhedrin 21b).} This is the meaning of: When Shlomo married Pharaoh’s daughter, Gavriel descended and plunged a reed into the sea. In other words, Above as well, from the devolution of the GeVuRot (severities)—this being the aspect of the angel “GaVRiel descended”—gold dross is created. This [gold dross] is an aspect of the evil forces, the extraneous wisdoms, which are also called “a reed.” “And he plunged” it into the sea of wisdom, thereby diminishing the space of holiness. “A sandbank formed around it”—i.e., the aspect of the odious traits. “And on it was built the great KRaKh of Rome”—i.e., the primordial snake, which KaRuKh (latches on) to holiness. +This is why it is called “the great krakh,” as our Sages taught (Sukkah 52a): “because of the great [destruction] it wrought” (Joel 2:20). They expound there that the Evil Inclination has its eye out for Israel and especially her great leaders. As they taught there: “and the Torah scholars more than all the others.” It is because of this that the Serpent and the Evil inclination are called “the great krakh.”} For [the Serpent] latches on to the great leaders of the generation more than other people, <and it builds> its building on this extraneous intellect. + +Section 2 + +2. <And when a person> guards himself from extraneous intellect, that is not all. He <also> has to renew the intellect at all times. This is the aspect of “In His goodness He renews daily, always, the work of Creation” (Morning Liturgy). For the renewal of Creation is the renewal of wisdom, as in, “You created everything with wisdom.” +This is because the renewal of the intellect is the renewal of the soul. For the intellect is the neshamah, as is written (Job 32:8), “the neshamah from the Almighty gives them understanding.” As our Sages taught (Berakhot 10a): Just as the Holy One nourishes the world, so too, the soul nourishes its body. Thus it is the soul that gives vitality to the body, while it itself is the intellect, as is written (Ecclesiastes 7:12), “Wisdom gives life to those who possess it.” + +Section 3 + +3. Now, renewal of the intellect—i.e., renewal of the soul—is by means of sleep, as is brought in the holy Zohar (I, 213b) <based on> “They are renewed every morning; abundant is Your faithfulness” (Lamentations 3:23). For when the mochin (mentalities, intellect) are overtaxed, then, as we see empirically, they are renewed by means of sleep. +This is why we recite the blessing “Who gives strength to the weary.” Earlier they were exhausted, but now they are revitalized. +And while sleeping, the mentalities—i.e., the soul—enter into faith; this being the aspect of “They are renewed every morning; <abundant is Your faithfulness>,” as is brought in the holy Zohar. + +Section 4 + +4. Now, there are a number of aspects to sleep. There is physical sleep, which is a rest for the mentalities. And there is also an aspect of study which is likewise called sleep with regard to the cleaving <of the mentalities to> the Creator. +This is the study of the Torah in its plain meaning. It is an aspect of sleep, as our Sages taught (Sanhedrin 24a): “He has made me dwell in darkness” (Lamentations 3:6) —this is the Babylonian Talmud. This is also the aspect of faith, as is written, “Your faithfulness in the nights” (Psalms 92:3) ; “and the darkness He called Night” (Genesis 1:5). +Thus, when a person perpetually cleaves to the service of the Creator, so that as a result of this great cleaving his mentalities become overtaxed, he should then study the Torah in its plain meaning. For when he studies the Torah in its plain meaning, his mentalities/soul then enter into faith, in the aspect of “They are renewed every morning,” and they renew themselves and revitalize themselves from their exhaustion. +This is the aspect of PaShTA, muNaCh, ZaRKa. The PShaTA (plain meaning) of the Torah, which is the aspect of “Your faithfulness in the nights,” is a NayCha (rest) for the mentalities, so that the mentalities are renewed as initially. This is ZaRKa —it was ZaRaK (thrown) to the place from which it was taken, <i.e., to Chokhmah>. + +Section 5 + +5. Now, the main mentalities, which we receive by means of faith, are received only from the Light of the Face, as is written (Proverbs 16:15), “In the light of the King’s countenance there is life.” “Life” is the mentalities, as in, “Wisdom gives life.” They receive from the Light of the Face by way of faith, which is called Malkhut. This is the aspect of Yerushalayim, as is written (Genesis 14:18), “And Malkitzedek, king of Shalem”—which Onkelos renders: king of Yerushalem. +And [Yerushalayim] is an aspect of faith, as is written (Isaiah 1:26), “city of righteousness, faithful city.” And it is an aspect of night, as in, “Your faithfulness in the nights.” It is also an aspect of the Torah’s plain meaning, as in, “He has made me dwell in darkness,” and as in, “and the darkness He called Night.” And it is an aspect of the small light, as is written (Ecclesiastes 9:14), “There was a small city”; and as in (Genesis 1:16), “and the small light to rule the night.” +And there are a number of aspects to the Light of the Face. There are those who receive the intellect from the Light of the Face of the Torah. For the Torah has seventy faces. And there are those who receive from the Light of the Face of the tzaddikim. When the tzaddik is kindly disposed toward him, then he receives a new intellect and a new soul. This is because the essence of the intellect comes from the Light of the Face, as is written (Ecclesiastes 8:1), “A man’s wisdom [is from] the light of his countenance.” + +Section 6 + +6. And there is <also> sleep which is an aspect of faithful business activity, which is also the Torah’s plain meaning. <And so> when a person conducts his business activities faithfully, his mentalities/soul then enter into faith, in the aspect of “They are renewed every morning.” They are renewed there and revitalized from their exhaustion. +This is as our Sages taught: Anyone who seeks wisdom should engage in monetary law (Bava Batra 175b). That is, one who wants to renew his intellect/soul should engage in monetary law—i.e., faithful business activity. For someone who conducts his business activities faithfully is certainly engaged in monetary law, because all monetary laws are connected to business. For it is impossible to conduct one’s business activities faithfully unless one is fully versed in monetary law, lest one make mistakes in these matters. +{“She is like a merchant fleet; she brings her food from afar” (Proverbs 31:14) . } And this is an aspect of “She is like a merchant fleet.” That is, through business activity/Torah’s plain meaning “she brings her food from afar”—<i.e., he draws> new intellect from the Light of the Face. For the intellect is called “far away,” as is written (Ecclesiastes 7:23), “I said I will be wise, but it was far from me.” + +Section 7 + +7. However, when a person puts his intellect/soul into faith/Torah’s plain meaning/business activity—in the aspect of “They are renewed every morning”—he then has to guard faith so that the extraneous forces do not draw nourishment from it. For it resides among the extraneous forces, the aspect of “This is Yerushalayim, I set her among the nations, with lands surrounding her” (Ezekiel 5:5). And Yerushalayim is an aspect of faith, as in, “faithful city”; and it is an aspect of night, as in, “Your faithfulness in the nights”; and it is the Torah’s plain meaning, as our Sages taught: “He has made me dwell in darkness,” “and the darkness He called Night.” And it is an aspect of the small light, as in, “and the small light to rule the night.” +And it is necessary to draw the aspect of chashmal from the World of Binah in order to cloak Malkhut, which is faith, so that the nations and surrounding lands do not draw nourishment from it. +So when a person conducts his business activities with such great faith as Rav Safra did, and he fulfills “he speaks the truth that is in his heart” (Psalms 15:2) —this aspect becomes ChaShMaL, a MaLBUSh (garment) around faith. Then, “IMma (Mother) hovers over her chicks” (Tikkuney Zohar, Introduction, p.2a), so that they do not draw nourishment from it. She is “IM (If) you call to Binah” (Proverbs 2:3). And Binah is the heart (Tikkuney Zohar, Introduction, p.17a). +Thus, as a result of the one who fulfills “he speaks the truth that is in his heart,” “Imma hovers over her chicks”—the heart produces chashmal, a garment around faith, so that the extraneous forces do not draw nourishment from it. +This is as our Sages taught: And anyone who seeks to engage in monetary law should apprentice to Shimon son of Nanas (Bava Batra 175b). +That is, anyone who wants to faithfully engage in business activity—i.e., the Torah’s plain meaning, which is called “darkness,” as in, “He has made me dwell in darkness,” and is called faith, as in, “and the darkness He called Night”—has to then draw chashmal from the heart—i.e., fulfill “he speaks the truth that is in his heart.” And this chashmal cloaks the small light/faith, in the aspect of “Imma hovers over her chicks.” +This is the meaning of “should apprentice to Shimon ben (son of) Nanas.” For hearing is dependent upon the lev (heart). This is because ChaShMaL LeV has the same numerical value as SheMA (hear), [and] as is written (1 Kings 3:9), “Give, then, Your servant a hearing heart.” <That is, “should apprentice to ShiMOn”—he should draw chashmal from lev, which is an aspect of SheMA —to “BeN Nanas”—i.e., to faith, which is an aspect of BaN and Nanas,> the small light. + +Section 8 + +8. Now, when a person conducts his business activities faithfully, when he engages in monetary law—i.e., the Torah’s plain meaning—this is an aspect of bringing the daily-offering and burning the incense. This is because by means of the daily-offering, Chokhmah, Binah and Daat of the World of Action ascend into the World of Formation, and all the holy sparks within the kelipah (evil forces) ascend, in the mystery of the eleven incense spices, into the aspect of <faith>/ Malkhut. +Now, when a person engages in business activities—business activity being an aspect of monetary law, the Torah’s plain meaning—at the time he does business he is occupied with the Torah in its plain meaning. This is an aspect of Metat, who resides in the World of Formation. Consequently, by doing business, the person’s Chokhmah, Binah and Daat ascend into the World of Formation—i.e., to the Torah in its plain meaning. And all the sparks of holiness that are among the nations and lands surrounding Yerushalayim ascend to the aspect of faith, which is called Yerushalayim and Malkhut. “When one rises, the other falls” (Rashi, Genesis 25:23). This is because the destruction of faith is the destruction of Yerushalayim. As our Sages expounded: Yerushalayim was only destroyed once it no longer had any men of faith (Shabbat 119b). {See there, where it is explained that what they meant was faithful business activity.} +But when Yerushalayim, which is faith/business activity/Torah’s plain meaning, gains strength <by means of the chashmal>, then these nations and lands fall. And all the holy sparks within them ascend in the mystery of the eleven incense spices. +This is as our Sages taught: Upon entering the Holy Land, the Jewish people were charged with three mitzvot: to appoint a king; to annihilate the seed of Amalek; and to build the Holy Temple (Sanhedrin 20b). One is dependent upon the other. For appointing a king is an aspect of faith, as explained. +And annihilating the seed of Amalek are the sparks that ascend from among the nations and the lands, in the aspect of the eleven incense spices. As is brought in the Midrash: Why is the chapter of annihilating the seed of Amalek juxtaposed with the laws of weights? This is to tell us that the war with Amalek was due to the sin of weights (Ruth Rabbah 1:2). They are one and the same, as is known. +And building the Holy Temple is an aspect of the Light of the Face, which is renewal of the mentalities, renewal of the soul, as our Sages taught: When someone has daat, it is as if the Holy Temple was built in his lifetime (Berakhot 33a). + +Section 9 + +9. This chashmal —which is made from the aspect of “he speaks the truth that is in his heart,” and which cloaks faith—is an aspect of straps. This is because <the> straps are what encircle Malkhut /faith. +{This is what Rav said to Rav Shmuel son of Shilat: When you punish a child, punish him only with a shoelace. If he learns, he learns; but if he doesn ’t learn, then let him keep his friend company (Bava Batra 21a) . } “This is what Rav said to Rav Shmuel son of Shilat: ‘When timchei (you punish) a child, punish him only with a shoelace.’” “TiMChei” suggests purity, as is written, “MaChiTi (I will wipe away) your sins like a cloud” (Isaiah 44:22). “A child” is an aspect of the small light, which is an aspect of sleep. “Punish him only with a shoelace”—i.e., the straps of tefilin. As our Sages taught: In the merit of Avraham having said “Neither a thread nor a shoestring!” (Genesis 14:23), his offspring merited two mitzvot: the thread of t’kheilet and the straps of tefilin (Sotah 17a). The Aramaic translation for “or a shoestring” is “[or] a shoelace.” +In other words, when you want to guard the small light/faithful business activity, so that the extraneous forces do not draw nourishment from it, you will not be able to guard the Nanas/small light/a child except with a shoelace/ tefilin straps. That is, you must draw chashmal from “Binah is the heart” in order to cloak faith. This is the above mentioned aspect of serving under Shimon son of Nanas, fulfilling “he speaks the truth that is in his heart” at the time he engages in business, like Rav Safra. +And ReTZUAH (strap) has a numerical value of 370. This is to hint that through this chashmal, which is an aspect of “he speaks the truth that is in his heart,” faith and the mentalities in the soul are guarded and receive from the Light of the Face—this being the 370 lights of the Upper Countenances drawn from the rectification “and Truth,” as is known. +And this is what {Rav said to Rav Shmuel there}: “If he learns, he learns; but if he doesn’t learn, then let him keep his friend company.” Though the matter is problematic, for this might be so when someone learned engages in business activities faithfully; the business activity is then good for him in that his mentalities are renewed. But when someone is not learned, what benefit does he have from engaging in business activities? +<But,> know! someone who conducts his business activities faithfully benefits his friend who shares the same root, so that his friend’s mentalities are renewed within his faithful business activity. This is the meaning of “If he learns, he learns”—someone learned benefits from having his intellect renewed within faith. He will then have new mentalities for study and cleaving to the Creator. “But if he doesn’t learn, then let him keep his friend company.” That is, he does a favor for his friend who is from his root. + +Section 10 + +10. And this corresponds to blowing the shofar on Rosh HaShanah. Rosh HaShanah, as is known, is an aspect of sleep, which is an aspect of faithful business activity/Torah’s plain meaning/engaging in monetary law. But the shofar blasts are an awakening from sleep, which is the renewal of the mentalities through the Light of the Face. From this comes the redness in face of the one who blows the shofar—the lights of the Upper Countenances have been awakened. + +Section 11 + +11. And this is the explanation [of the opening verse]: {“Happy is the people that knows the teruah (shofar’s blast); God, in the light of Your countenance they shall go.”} +Happy is the people that knows the shofar’s blast — This is the aspect of elevating the eleven incense spices that are within the <lands and nations> which reside around faithful business activity, to which the sparks are attached. This is: +knows the teruah — “Knows” connotes joining; teruah indicates breaking, because the sparks are from the Shattering of the Vessels. +God, in the light of Your countenance they shall go — <“They shall go” is> an aspect of business activity, as is written (Deuteronomy 33:18), “Rejoice, Zevulun, on your journeys.” +That is, when a person faithfully engages in business activities in order to bring his soul into the aspect of “They are renewed every morning; abundant is Your faithfulness”—in order to receive a renewal of the mentalities, a renewal of the soul, from the Light of the Face—through this all the sparks ascend by means of the eleven incense spices. + +Torah 36 + + + +Section 1 + +“Bikrov Alaiy Mrei’im (When Evildoers Come Close) to devour my flesh—it is they, my foes and my enemies, who stumble and fall.” (Psalms 27:2) +Now, the principle is that every Jewish soul is rooted in the seventy souls of the House of Yaakov. And the seventy souls of the House of Yaakov are rooted in the seventy faces of the Torah. +But “God made one to contrast the other” (Ecclesiastes 7:14), so that in contrast to the seventy souls of the House of Yaakov there are seventy languages. Each and every language has its own evil trait, which another does not have. And because of these traits, they are distant from the seventy faces of the Torah. +Thus when the soul from the House of Yaakov goes into exile under the control of the seventy nations—i.e., into their evil traits—she then cries seventy calls. This is like the pregnant woman who before the birth screams seventy screams parallel to the seventy words in the psalm “Yaankha.” For without this it would be impossible for her to give birth. +The principle is that before any Jewish soul has a revelation in Torah and Divine service, the soul is tested and refined in the exile of the seventy languages—i.e., in their desires. And so when she comes in contact with their traits in exile, she screams seventy screams. This is because revelation is an aspect of birth. +For prior to a revelation of Torah, she is in the aspect of pregnancy, in that the Torah is hidden from him “like the bones within the womb of the pregnant woman” (Ecclesiastes 11:5) —corresponding to “As for Me, I will utterly hide” (Deuteronomy 31:18). In other words, [the soul is] in exile, in the evil traits of the seventy languages. For the shell preceded the fruit, and so anyone who would eat the fruit must first break the shell. Therefore, before the revelation, the soul is obliged to go into exile—i.e., into their traits—in order to break them and so afterwards come to a revelation. + +Section 2 + +2. And know! encompassing all the seventy languages, [all] these evil traits of theirs, is the desire for adultery. <Thus, anyone who> breaks this desire can then easily break all the desires. +This is why Moshe Rabbeinu, being the embodiment of Torah revelation—he is an aspect of daat (holy knowledge), for the Torah is called “the beginning of daat” (Proverbs 1:7) ; and MoSheH RaBbeINU has the same numerical value as TaRYaG, which encompasses the entire Torah—accordingly had to separate himself entirely, as is written (Deuteronomy 5:28), “but you remain here with Me.” +But Bilaam—who is Moshe’s parallel within the forces of evil, as is written (Numbers 24:16), “who knows the Daat of the Most High”; and also the letters BiLAaM hint that he is the Torah’s parallel within the evil forces, for the Bet is the beginning of the Torah, the Lamed is the end of the Torah, the Ayin stands for the ayin (70) faces, and the Mem stands for the mem (40) days in which the Torah was given—because he was within the forces of evil, he was therefore exceedingly immersed in this desire, as is written (Numbers 22:30), “Have I been in the habit?” +Yosef, too, before he could have a revelation in Torah—i.e., Chokhmah and Binah, as is written, “The beginning of wisdom” (Psalms 111:10), for “If you call to understanding” (Proverbs 2:3) —had to be tested, refined within the above mentioned all-encompassing desire of the seventy languages. By withstanding the test and breaking the shell that preceded the fruit, he merited the fruit—i.e., the revelation of the Torah, which is Chokhmah and Binah, as is written (Genesis 41:39), “there can be no one with as much understanding and wisdom as you.” +This is the reason our Sages (Berakhot 12b) expounded the verse “after your hearts…” (Numbers 15:39). {“After your hearts” is heresy; “after your eyes” is adultery.} Shimshon, too, went after his eyes. Likewise, Bilaam was called “one whose eye is open” (ibid. 24:3), because he is the all-encompassing evil trait of the evil traits of the seventy languages. + +Section 3 + +3. Therefore, when reciting the first verse of the Keriat Shema, a person has to shut his eyes, corresponding to “a beautiful maiden who has no eyes.” This is because the rectification for the lustful thoughts that come to a person is for him to recite Shema and Barukh shem < kvod malkhuto l’olam va’ed with great concentration>. +This is because the desire for adultery comes from a turbidity of the blood—i.e., from the spleen, which is Lilit, the evil maidservant, the mother of the mixed multitude, who is the Kingdom of Evil. +But the Kingdom of <Holiness> corresponds to a mistress, “a God-fearing woman” (Proverbs 31:30). She is an aspect of the sea of Shlomo that stands on twelve oxen, who are the Twelve Tribes of God. +So when a person accepts upon himself the yoke of the Kingdom of Heaven with these verses, through which his soul is encompassed in the Twelve Tribes of God, he separates his soul from the soul of the mixed multitude, who stem from the promiscuous woman, the evil maidservant. <Then, he> is in the aspect of “I am running away from my mistress Sarai” (Genesis 16:8) —the desire runs away and disengages from her. But if he does not labor to expel the promiscuous woman, then <God forbid, he brings about> the aspect of “a maidservant who usurps her mistress” (Proverbs 30:23). +For in these two verses there are twelve words, paralleling the Twelve Tribes of God. And there are forty-nine letters, paralleling the forty-nine letters in the names of the Tribes of God. By accepting the yoke of the Kingdom of Heaven <with the two verses that are> an aspect of the sea of Shlomo, he disengages from the souls of the mixed multitude/evil maidservant/promiscuous woman, and is encompassed in the souls of the Tribes of God, an aspect of “a God-fearing woman.” +This is an aspect of closing the eyes when accepting the yoke of the Kingdom of Heaven, to show that by accepting the yoke of the Kingdom of Heaven he is in the aspect of “a beautiful maiden who has no eyes”—[the eyes being] the desire that encompasses the evil traits of the seventy languages. + +Section 4 + +4. Now, all this is so when a person has a [lustful] thought occasionally. Then, it is enough to recite the above mentioned two verses. But if, God forbid, he regularly has thoughts about the all-encompassing desire, and cannot disengage from it, then he also has to shed tears when accepting the yoke of the Kingdom of Heaven. +For it is brought <in the Shviley Emunah> that the tears come from the excess matter of melancholy. Melancholy is the spleen, which is an aspect of the Kingdom of Evil, the promiscuous woman, from which come the souls of the mixed multitude. And when he sheds tears <while accepting the yoke of the Kingdom of Heaven>, then the excess matter—i.e., the lustful desires which stem from the turbidity of the blood of the spleen and from the excess matter—are expelled and come out. He thus includes his soul in the Kingdom of Heaven. +This is as Yonatan renders the verse “they were weeping at the entrance to the Tent of Meeting” (Numbers 25:6): they were weeping and reciting the Shema. They did this only so that they might be spared from <lustful> thoughts, which is the shell that precedes the fruit, and so come to a revelation of Torah. + +Section 5 + +5. {“Thereby creating new souls and spirits with the thirty-two and with the three branches” (Azamer Bishvachin) . } And when a person comes to a revelation of Torah, then from the revelation there comes new souls, as is written, “thereby creating new souls and spirits with the thirty-two”—this is the Torah, which contains thirty-two paths of Wisdom—“and with the three branches”—i.e., a threefold teaching. +Thus it is that when the tzaddik reveals some <true> Torah teaching, he brings down new souls to those who hear the teaching, each one commensurate with his aspect and comprehension. This is because the Torah has two potentials: for death and for life. As [our Sages] taught: “Place them…” (Deuteronomy 11:18) —if he is deserving, it becomes his elixir of life; [but if he is not deserving, it becomes his potion of death] (Yoma 72b). And it is written, “The ways of God are straight; the righteous will go in them, [but the wicked will stumble on them]” (Hosea 14:10). +Likewise, for each person the Torah teaching of the tzaddik is commensurate with his comprehension. One person will have a new soul <for serving God> made for him from the revelation of the teaching, and one person the opposite, God forbid, as in, “the righteous will go in them.” It all depends upon his vessel—i.e., <commensurate with> his mind’s comprehension. +For this is a major principle: It is impossible for any person to grasp and comprehend the tzaddik’s teaching unless he has first properly rectified the sign of the holy Covenant. Then, he can understand and comprehend the tzaddik’s teaching. As we find in the Zohar: The ascent of Yesod is until Abba and Imma, which are an aspect of Chokhmah and Binah, Yod Heh, the mentalities. +Consequently, when he has rectified the sign of the holy Covenant as it should be, then his mentalities are whole and he is able to understand the teaching of the tzaddik in accordance with <his personal rectification>. + +Section 6 + +6. And this is a major principle: From the mouth of the Most High comes only undifferentiated light. However, depending on the aspect of the vessel that receives the light, that is how the light within it takes shape. If the vessel is whole, then he receives full <light>. But if, God forbid, the vessel is not whole, then he receives <the light> in the aspect of me’orot lacking a vav, as is written, “The me’eirat (curse) of God is on the house of the wicked” (Proverbs 3:33). This is, “the righteous will go in them….” +For the undifferentiated light that comes from Above is [in] an aspect of closed and sealed, <and only afterwards the light opens>. But with regard to the aspect of the vessels of those who receive it, it is <in> an aspect of TZeYRey. The light niTZtaYeiR (takes shape) commensurate with the aspect of the vessel. +{“It is a blessing that I have taken, and when there is such blessing, I cannot reverse it” (Numbers 23:20).} Therefore, it is said in connection with Bilaam, “It is BaReiKh that I have taken”—with a KaMaTZ —“and when there is such BeiReiKh, I cannot reverse it”—with a tzeyrey. For even the “taking,” in general an aspect KMiTZ (closed) and sealed, was an aspect of beireikh. <He would have wanted the light to take shape coinciding with his vessel, which is an aspect of curse, of me’orot lacking [a vav]. But he was unable to shape it or respond in accord with his aspect.> This is the meaning of “and when there is such beireikh, I cannot reverse it.” +And why <was it so>? It was because, as Scripture attests concerning them, <[the Jewish people] had pure and clear vessels>. As Rashi explains regarding “HachanokhY” (Numbers 26:5): My name bears witness for them—<that they are the Tribes of> YaH, <which are> mentalities. As is brought in the Midrash: The nations would say, “If over their bodies they had control, [then certainly over their wives].” Therefore, Scripture bore witness concerning them (Shir HaShirim Rabbah 4:12). +This is also as is written (Deuteronomy 11:26), “See, this day I set before you [blessing and curse].” The language is exact. Above, [the light] is in an aspect of kamatz, closed and sealed. But “before you,” below, the light takes shape in accordance with the aspect of the vessel. +It was because of this that Bilaam advised Balak to entice them with immorality, in order to ruin their vessels. This is as the medical experts write, that castration cures insanity <so that the mentalities become pure and clear, as above>. And this <corresponds to> “The ascent of Yesod is until Abba and Imma”—i.e., corresponding to “My name bears witness for them.” + +Section 7 + +7. Thus, this is [the explanation of the opening verse]: {“When mrei’im (evildoers) come close to devour my flesh—it is they, my foes and my enemies, who stumble and fall.”} +When mrei’im come close — “Two rei’in (lovers) who never part”—<i.e., Abba and Imma>, the mentalities. +[to devour my flesh — This alludes that] their eating—as it is said, “Eat, lovers” (Song of Song 5:1) —namely, their strengthening, is “consecrated flesh” (Haggai 2:12). This is to devour my flesh, the aspect of “The ascent of Yesod <is until Abba and Imma” is the vessel> through which it is they, my foes and my enemies, who stumble and fall — They are the aspect of the seventy languages. <In other words, when this desire is broken,> all the evil desires recede on their own. + +Section 8 + +8. {This lesson is leshon Rabbeinu z’l. He said that it contains the mystical kavanot -meditations of Kiddush, and that, God willing, he would explain this elsewhere. I also found a manuscript belonging to our holy master and teacher, of blessed memory, on the topics of this lesson, worded somewhat differently. But a part of the paper had been torn off. That which was recorded on the remaining part I’ve copied below:. +“Tzaphnat-Paaneach” that we reveal… seventy faces… Torah… the secret of acher (another), as is written (Proverbs 25:9), “but do not reveal the secret of another.” As is brought in the Zohar: When the point of the dalet of echaD —this point being the sign of the Covenant—is detached, acheR is made (Tikkuney Zohar #34, p.77b). This is when he defiles his brit in a prostitute, who is called Kingdom of Evil, el acheR (an other-god). But someone who sanctifies himself from this desire is bound with the Kingdom of Heaven, which is called Ani, as is written (Leviticus 19:2), “You shall be holy, because holy am Ani (I).” And wherever you find a barrier against immoral sexual behavior you will find holiness (Zohar I, 204b). +But one who uncovers nakedness will certainly be exiled among the naked, who are other-gods— Tikkunim (Tikkuney Zohar #56) page 90. Because of this it is brought in the Zohar (III, 84a): When Rebbe Shimon saw beautiful women, he said, “Do not turn aside to false gods” (Leviticus 19:4). This is because adultery is nakedness, other gods, the Kingdom of Evil. +Because of this, an especially propitious method for eliminating lustful thoughts is to recite Shema Yisrael and Barukh shem k’vod… As is brought on the verse, “he brought forth a Midianite woman to his brethren…” (Numbers 25:6). Thus we find that the main test by which a person is tested and refined is in no matter other than adultery, which is comprised of seventy nations and of the “secret of acher”/ el acher. +But when a person cries out to God, as is written (Psalms 42:2), “that is how my soul cries for You,” and he cries out seventy calls, not fewer, then the secrets of the Torah open up for him. That which is hidden is revealed to him, and he gives birth to new souls. For he gives birth to Torah, and the Torah is comprised of all the souls of Israel. And he reveals the face of the Torah, which until now was closed up within the shells. For the shell preceded the fruit. But through the Torah teachings which the tzaddik originates he is able to bestow new souls to each one of his followers who are attached to his teaching. As in the song: “thereby creating new souls and spirits with the thirty-two”—i.e., with the Torah, which begins with a Bet and concludes with a Lamed —“and with the three branches”—i.e., a three-fold Torah, he makes new souls and spirits. +As for the Torah, if he is deserving, it becomes his elixir of life; but if he is not deserving, [it becomes his potion of death]. As is taught: “Place them…,” and as in, “the righteous will go in them, [but the wicked will stumble on them].” It comes to each and every person commensurate with the way he receives [it], whereas from Him no evil comes. As is written (Lamentations 3:38), “It is not from the mouth of the Most High that evil comes.” +Rather, the blessing or curse is made by man, in accordance with his particular vessel, as in, “See, this day I set before you blessing and curse.” Specifically “before you,” because before the Holy One the light emerges undifferentiated—i.e., individual letters. The combination [which turns them into words] is made in accordance with the person. If he is a good person, a combination for blessing is made; but if not, then the reverse. This is “before you blessing and curse”—exactly! because before God, this combination is as yet without shape, neither for blessing nor otherwise. +And this is why Bilaam wondered to himself about this, “It is bareikh that I have taken, and when there is such beireikh, I cannot reverse it.” Bareikh, with a kamatz. Likewise, “I have taken” indicates that he took it of his own accord…. + +Torah 37 + + + +Section 1 + +“Dirshu HaShem V’uzo (Search for God and His Might); seek His presence constantly.” (Psalms 105:4) +The main reason for the Creation is so that we might recognize Him (Zohar II, 42a), as is written (Isaiah 43:7), “whom I created, formed and made for My glory.” + +Section 2 + +2. Now, the body and the soul are corresponding aspects of man and animal, matter and form, wisdom and foolishness; an aspect of light and darkness, as is written (Ecclesiastes 2:13), “as there is an advantage to light over darkness.” And as [our Sages] taught: Great is knowledge for it appears between two signs, as it is said (1 Samuel 2:3), “because the Omnipotent One of knowledge is God” (Berakhot 33a). It is also written (Psalms 118:27), “God is the Omnipotent One, He has given us light”; and it is written (ibid. 82:5), “they neither knew nor understood.” +[Wisdom and foolishness] also correspond to life and death, as is written (Ecclesiastes 7:12), “Wisdom gives life [to those who possess it]”; and it is written (Job 4:21), “they die, but not with wisdom”; and it is written (Lamentations 3:6), “He made me dwell in darkness.” +And [life and death] are aspects of forgetfulness and memory, as is written (Psalms 31:13), “I have been forgotten from the heart like the dead”; and it is written (ibid. 98:3), “He remembered His lovingkindness.” And this is what our Sages taught (Avot 3:8): Whoever forgets anything of his Torah lessons, it is as if he bears guilt for his soul, for it is said (Deuteronomy 4:9), “Only beware and watch your soul very carefully, so that you do not forget.” +And they are an aspect of the Torah’s wisdom. For extraneous wisdom is matter, foolishness, and an aspect of animal vis-à-vis the wisdom of the Torah. + +Section 3 + +3. Now, every person must subordinate the matter—i.e., the aspect of death, the aspect of the foolishness of the body’s four elements. As is written in the Zohar: “God, the Lord, took the man” (Genesis 2:15). From where did he take him? From his four elements…. He separated him from [being drawn to] their lustfulness (Zohar I, 27a). +This is accomplished by fasting. By fasting, we weaken the four elements. Thus the matter is nullified—the aspects of matter: foolishness, darkness, forgetfulness, animal—while the aspects of the intellect and the form—the light, memory, man—gain strength and ascend. This is as our Sages taught: The reward for fasting is charity (Berakhot 6b). For charity hints to light, as is written (Malachi 3:20), “But a benevolent sun will shine upon you who fear My name.” +[Charity] is also the Torah, as is written in the Zohar: “Listen to Me, you stubborn-hearted, who are far from charity” (Isaiah 46:12) —who are far from Torah (Zohar I, 76b). And [Torah] corresponds to man, as is written (Numbers 19:14), “This is the Torah: a man.” +This is also the letters ADaM (man). The closed- Mem is an aspect of fasting, which is an aspect of the World to Come in which there is no eating or drinking (Tikkuney Zohar #21, p.56a). The Dalet hints to the four elements, which are subordinated by means of fasting, so that the intellect—which is hinted at by the ALePh, as is written (Job 33:33), “and AaLePhkha (I will teach you) wisdom”—ascends. +And this is what is written in the Zohar: “Let us make man” (Genesis 1:26) —by fasting, the aspect of man is made. Here it is written, “naASeh (Let us make),” and there it is written, “The name of the man with whom ASiti (I worked)” (Ruth 2:19). Just as there [the subject] is charity, here, too, it is charity (Zohar, Introduction, p. 13b). +{The explanation is: It is explained there in the Zohar that by giving charity a person assumes the form of man. This is learned there from this verse “Let us make man.” Here it is written ASiyaH and there it is written, “The name of the man with whom ASiti …,” in connection with charity. Rebbe Nachman, of blessed memory, then brings this as a proof with regard to fasting. This is because charity and fasting are one aspect, as “the reward for fasting is charity.” Thus it is clear from this that by fasting, which is an aspect of charity, we are brought into the category of man. This is the true daat of the Torah, which is an aspect of light and soul, etc. For subordinating the matter and the body—the aspect of animal, etc.—to the soul, which is the aspect of man, is achieved by means of fasting, which is an aspect of charity, as explained.} + +Section 4 + +4. However, there are two types of charity. For there is charity in the Diaspora, and charity in the Land of Israel. And the charity of the Land of Israel is greater and more exalted than the charity of the Diaspora. +There are also two types of Torah. For the Torah that comes from breath in which there is sin cannot compare to the Torah that comes from breath in which there is no sin (Shabbat 119b). For judgment is mitigated and the world only exists because of the breath of schoolchildren. {“The first blossoms have appeared in the land, the time of zamir (singing) has come and the song of the tor (turtledove) is heard in our land” (Song of Song 2:12) . } +As is written in the Zohar: “The first blossoms have appeared in the land”—these are the Patriarchs of the world. “The time of zamir has come”—when the time comes for cutting off the guilty from the world. “The song of the TOR is heard”—this is the sound of a child studying TORah, as is written, “TORei (wreaths) of gold”; and as is written (Exodus 25:18), “Make two cherubs of gold.” By means of the schoolchild’s voice the Patriarchs are revealed in the world to protect [it]. +Consequently, when you want to have the Patriarchs revealed in the world—in order to dispel the judgment, darkness, forgetfulness and foolishness from the world—you have to have breath that is free of sin. And through the charity of the Land of Israel you include yourself in the air of the Land of Israel, which is an aspect of holy breath in which there is no sin. +This is the explanation of “Then I will remember My covenant with Yaakov, and [also My covenant with Yitzchak, and also My covenant with Avraham I will remember; and I will remember the land]” (Leviticus 26:42). The explanation is: When will the Patriarchs be revealed in the world? When “I will remember the land”—by means of the air of the Land of Israel and by means of breath that is free of sin, which corresponds to the breath from the mouths of schoolchildren. This is because the schoolchildren were blessed, as is written (Genesis 48:16), “May he bless the lads, and let them carry my name, along with the names of my fathers.” By means of the schoolchildren, the Patriarchs are revealed to protect [the world]. Through the charity of the Land of Israel they are encompassed in the air of the Land of Israel, holy air, which is an aspect of breath that is free of sin. +As our Sages taught (Taanit 11b): One who fasts is called ChaSsiD (pious), for it is said (Proverbs 11:17), “A man of CheSeD (kindness) benefits his soul.” This is because fasting is a kindness to his soul, i.e., to Torah, as is written (Psalms 19:8), “The Torah of God is perfect, restoring the soul.” Because of this he is called a ChaSsiD, for he nullifies the judgment and darkness and draws ChaSaDim (benevolences) into the world. + +Section 5 + +5. This is the explanation of the three warnings that Rabbi Yehudah the son of Beteira of Netzivin issued: Be mindful of the elderly sage who has forgotten his studies due to hardships; be mindful of the veins, in accordance with the opinion of Rabbi Yehudah; be mindful of the sons of the ignorant, for Torah will issue from them (Sanhedrin 96a). +For all these three aspects allude to the soul’s ascent, the intellect, the Torah and the memory. +The elderly sage who forgot his studies due to his hardships corresponds to death and foolishness due to forgetfulness. However, the Torah pardons one who is under duress, and Rabbi Yehudah warned that he be honored. For through honor, his forgetfulness is eliminated and the soul is revealed—i.e., the Torah is recalled. This is because the root of the Torah is God’s glory, as in, “whom I have created for My glory….” And as our Sages taught: Honor is due only for Torah (Avot 6:3). + +Section 6 + +6. This is also the meaning of “Be mindful of the veins, in accordance with the opinion of Rabbi Yehudah.” “For the blood is [associated with] the soul” reincarnated. Thus the ritual slaughterer must have in mind to elevate the soul in the blood. Also, for the most part, lack of livelihood—which has diminished in recent generations—is on account of unworthy ritual slaughterers. This is: If there is no Torah, there is no flour (Avot 3:17). Torah is an aspect of soul, as explained. Because of this, “there is no flour”—livelihood diminishes. +And this is the reason the slaughter knife is called a MaAKheLet, as is written (Genesis 22:10), “and he took the maakhelet.” For the worthy ritual slaughterer MaAKhiL (feeds) and sustains the Jewish people. This is because the worthy ritual slaughterer clothes the soul in the level of animal within the level of human—i.e., within the spoken word of the blessing he recites. This spoken word is an aspect of the Shekhinah (Divine Presence), as is written, “Malkhut is mouth” (Tikkuney Zohar, p.17a). +And this is the explanation of “God’s sword is filled with blood” (Isaiah 34:6). For the Divine Presence is called “God’s sword.” She is also an aspect of the spoken word, which is an aspect of a double-edged sword, connoting the mouth, as is written (Psalms 149:6), “with the acclaim of the Omnipotent One in their throats and double-edged sword….” Thus when the soul enters into God’s sword, into the spoken word, as an aspect of mayin nukvin (feminine waters), then by means of her mayin nukvin the Shekhinah engages in union, in the aspect of “See what a child I have come with” (Zohar III, 13a). +This is, “God’s sword is filled with blood” of the souls that ascend into her as an aspect of mayin nukvin. And through the union she receives livelihood for the Jewish people. +This is also the explanation of “We get our bread at the peril of our souls, because of the sword of the wilderness” (Lamentations 5:9). In other words, this is when the ritual slaughterer is unworthy and does not elevate the soul as an aspect of mayin nukvin —so that when he stands ready with his knife to slaughter the animal he resembles a murderer of souls. Then his knife is “the sword of the MiDBaR (wilderness)” and not “God’s sword,” which is the sword of the M’DaBeR (speaker). +And this causes suffering to the animal’s soul, which cries out bitterly: {“My soul went out when he spoke. I sought him but could not find him; I called but he did not answer. I met the watchmen who patrol the city. They struck me, they bruised me; they stripped me of my mantle” (Song of Songs 5:6, 7).} +My soul went out — this is when [the soul in the animal] went out in order to enter into the when he spoke of the blessing, as an aspect of mayin nukvin. And when I went out +I sought him but could not find him; I called but he did not answer — because he is not [mentally] present at the time of the blessing, and he thinks disqualifying thoughts. Through this +I met the watchmen who patrol the city. They struck me, they bruised me; they stripped me of my mantle — That is, the advantage which the soul had in its animal form was also taken from it, because now it has “no place to rest its feet” (Genesis 8:9). Woe to that ritual slaughterer! Woe to the soul! For he murdered the soul and put it in the hand of its enemies. Thus the Divine Presence does not have the mayin nukvin with which to draw food for its household. Because of this, “We get our bread at the peril of our souls”—with great strain and struggle. +This is as our Sages taught: A person’s livelihood is as difficult as splitting the Red Sea (Pesachim 118a). For the Red Sea was split into twelve lanes, paralleling the twelve inspections of the knife, because of which “a person’s livelihood is as difficult….” +And this is as our Sages taught: A table is likened to the altar (Berakhot 55a). For the size blemish [that disqualifies] the slaughter knife is the same size blemish [that disqualifies] the altar (Chullin 17b). +Also, “al hashechitah” has a numerical value of four hundred thirty-seven. And the first letters of “B’zeiat Apekha Tokhal Lechem (By the sweat of your brow you will eat bread)” (Genesis 3:19) have a numerical value of four hundred thirty-seven {with the addition of four for the words}. This is to hint that lack of livelihood is caused by ritual slaughterers who are unworthy. +And this is the explanation of “He gives teref to those who fear Him” (Psalms 111:5). For the word teref (rations) has two meanings: it connotes non-kosher meat, as the Zohar brings at the end of Mishpatim (II, 121b), and it connotes rations. This implies that when Jews guard themselves from non-kosher meat, they have sufficient livelihood. +This is the explanation of: MaNTZPaKh was omer (declared) by the seers (Shabbat 104a). MaNTZPaKh is an aspect of VRYDIN (veins), an aspect of RaYU DIN. And “the seers” are prophets, whose nurturing is from the aspects of the cherubs/children/breath that is free of sin/air of the Land of Israel. It is from there that they receive Divine inspiration, as is brought in the Zohar (I, 85a): “Yonah, however, got up to run away to Tarshish” (Jonah 1:3). +As for these seers—i.e., those who correspond to breath that is free of sin—they shine into the vrydin / rayu din, into MaNTZPaKh. They also elevate the soul as an aspect of mayin nukvin and draw bounty. This influx of bounty is called OMeR. Initially it is Or (light); then it turns to Mayim (water); and then it becomes Rakia (firmament). +Then, once they mitigate the MaNTZPaKh, they turn MaNTZPaKh into Adonoy. For RaYU is made into the shape of the Aleph, and [together with DYN] becomes ADoNoY. Adonoy is the spoken word, the Divine Presence, as is written (Psalms 51:17), “Adonoy, open my lips.” Then, from this breath—i.e., Adonoy —bounty issues and is apportioned to each person commensurate with his aspect. This is the explanation of “Adonoy gives omer (a declaration), the heralds are a mighty host” (ibid. 68:12) —providing each one in accordance with his aspect. +This is also as our Sages taught: “who devour My people as they would devour bread, who do not call upon the Lord” (Psalms 14:4, 53:5) —Rav says that this refers to judges, whereas Shmuel says this refers to schoolteachers (Sanhedrin 104b). +One says one thing and one says another, yet they do not disagree. Rav says these are the DaYaNim —i.e., rayu DYN —who do not elevate the soul as an aspect of mayin nukvin, who do not turn RaYU DYN into ADoNoY. This alludes to the unworthy ritual slaughterers who corrupt the DINim (laws)—i.e., rayu DIN / MaNTZPaKh. The blood, which is the souls, are the five letters [of MaNTZPaKh], paralleling the five bloods, as is known. This alludes to the five levels of the soul, as our Sages taught: About whom [did King David say] these five times “Bless, O my soul” (Berakhot 10a). +Shmuel, however, says that these are schoolteachers—those who spoil the breath that is free of sin. When the ritual slaughterer’s words and breath do not correspond to breath that is free of sin, an aspect of the air of the Land of Israel, then “who devour My people”—livelihood diminishes. +For when the ritual slaughterer has breath that is free of sin—the aspects of God’s sword/charity of the Land of Israel/soul/Torah—then the soul, which ascends from the level of animal to his level of m’daber, also ascends in an aspect of the above mentioned virtues. + +Section 7 + +7. And this is the explanation of “be mindful of the sons of the ignorant.” For it is known that the noble souls {which are oppressed} within the scale, as mentioned in the Zohar (II, 113a), are in the evil force of nogah. The evil force of nogah wants the soul to become entrenched there. Therefore, it plants it in the semen drop of the ignorant man’s cohabitation, so that the soul should become extremely foul. Thus it is that the sons of the ignorant are very precious souls, but they are “like birds caught in the trap” (Ecclesiastes 9:12). +How do we learn of their splendorous beauty? Only from their Torah teachings. When we see that they are Torah scholars, it becomes obvious that they have precious souls. And whatever Torah they reveal is all a revelation for the ritual slaughterer. For the soul is {an aspect of Torah}, as explained. Thus the Torah which they, the sons of the ignorant, reveal is an aspect of sparks that ascend to the Shekhinah as an aspect of mayin nukvin, corresponding to “See what a child I have come with.” +This is why it is necessary to honor them. For by means of the honor, the Torah—i.e., the soul—is especially revealed from its hiddenness. This is because the root of everything is glory, as in, “whom I have created… for My glory.” And the soul yearns to be included in its root. +This is the meaning of “be mindful of the sons of the ignorant”—to honor them, so that the Torah, which is the soul, should yearn to be included in its source: the glory. And through this “Torah will issue from them.” + +Section 8 + +8. And this is the explanation [of the opening verse]: {“Search for God and His might; seek His presence constantly.”} +Search for God — Through which wisdom will you be able to search for Him?[The verse] goes back to explain: +and His might — That is, through the Torah. And not through other types of wisdom, which are foolishness and darkness in comparison to the wisdom of the Torah. And by what means will you merit the wisdom of the Torah? +seek His presence constantly — Through the charity of the Land of Israel. As is brought in the Midrash (Bereishit Rabbah 44:12): seeking the presence is nothing other than TZeDaKah (charity). As is written (Psalms 85:14), “TZeDeK goes before Him.” And “constantly” is nothing other than the Land of Israel, as is written (Deuteronomy 11:12), “God your Lord constantly keeps His eyes on it.” + +Torah 38 + + + +Section 1 + +“Markevot Paraoh V’cheilo (Pharaoh’s Chariots and Army) He cast into the sea; his select officers were drowned in the Red Sea.” (Exodus 15:4) +At all times, every person has to examine himself to see whether he is attached to God. And the indicator of attachment is tefilin, for the tefilin are a sign of attachment. + +Section 2 + +2. But it is impossible to achieve <attachment,> the aspect of tefilin, except by elevating speech <to its source> and rectifying it. This is because the spoken word is the breath of the Holy One, an aspect of “Malkhut is mouth” (Tikkuney Zohar, Introduction, p.17a). <And it is> an aspect of the sea, for all the streams flow <and are drawn> into it, as is written (Ecclesiastes 1:7), “All streams flow into the sea.” +[The spoken word] is also an aspect of Adonoy, as is written (Psalms 51:17), “Adonoy, open my lips.” +Thus when speech/ Adonoy is blemished, the blemish turns the “ruach of His mouth” into a ruach se’arah (storm wind). For <there are> twenty-seven letters; <the entire Hebrew alphabet together with the five end-letters are twenty-seven. And each letter> is comprised of ten. This yields the same numerical value as RA (evil). The aspect of speech, which is Adonoy, is thus turned into Reish Ayin letters. Se’ARaH — Samakh Heh is ADoNoY, and Reish Ayin letters. +This is the aspect of (Psalms 148:8), “a storm wind that executes His word”—they execute and rectify the spoken word and elevate it from the aspect of storm wind. +Now, this storm wind is the Great Accuser. From it come all accusations and tests. It is “after the d’varim (words),” for it draws sustenance from the spoken word when it finds an opening to tap—i.e., “sin [couches] at the door” (Genesis 4:7) ; and it is also written (Micah 7:5), “Guard the openings of your mouth.” And as is written in the Zohar (I, 119b): “Then, after the d’varim, the Lord tested Avraham” (Genesis 22:1). +[The storm wind] is also what causes a person’s body to become agitated. Also, all the libel and evil spoken about a person come from the storm wind, from this “after the d’ varim,” for it is an aspect of “an end to all flesh” (Genesis 6:13) —it brings an end and a finish to all flesh. +Likewise, people who judge their fellow men unfavorably and constantly scrutinize other people’s shortcomings, are from the aspect of “an end to all flesh.” As is written (Job 28:3), “He puts an end to darkness, he scrutinizes every limit”—he scrutinizes constantly in order to put limit and utter ruin to every matter, and to arouse judgment, to libel and to accuse, as is written (Isaiah 57:20), “But the wicked are like the troubled sea which cannot be still.” +Thus every person must try to subdue the side of “an end to all flesh” to the spoken word of holiness. As is written in the Zohar: “He loads down his donkey with a grapevine” (Genesis 49:11) —“grapevine” is the Community of Israel (Zohar I, 238a). [This is] as it is written (Psalms 80:15), “attend to this grapevine,” and as is written (Genesis 49:28), “and this was [what their father] said.” +And when he subdues <the storm wind>—i.e., he takes from it all the words that fell into it—then <the verse> “He reduces the storm to a calm” <will be fulfilled> (Psalms 107:29). + +Section 3 + +3. Now, it is necessary to elevate the spoken word to its source. This is the arm, the five fingers on the left hand, which are the five gevurot (severities), the five articulators. For speech is essentially from the five articulators, which are <five> gevurot, as is written (Psalms 106:2), “Who can articulate the gevurot (mighty acts) of God?” That by means of the gevurot, the spoken word is made, as is written (Psalms 145:11), “and Your gevurot, they will speak”; and as is written (Jeremiah 23:29), “Is not My word like fire, declares God.” +And the spoken word’s elevation begins from its head—i.e., from the most select part of the truth in the word, which is called “head.” For there are a number of truths, as [the Sages] taught: Truth has been splintered (Sanhedrin 97a). And as it is written, “The head of Your word is truth” (Psalms 119:160). +This is because before its rectification it was in an aspect of “she hurled truth to the ground” (Daniel 8:12). Thus it was impossible to speak a word of truth, because of the storm wind that confused him, as is written (Psalms 107:26), “They rise heavenward, they descend to the depths.” But when he rectifies it, then he is not confused. This corresponds to: Scripture went roundabout, [adding] nine letters, so as to avoid saying an unrefined word (Pesachim 3a). This indicates that when the storm wind is in control, a person cannot speak in a direct manner, because the <storm> wind confuses him. He has to take a roundabout path. + +Section 4 + +4. And speech is rectified through the Torah a person studies under difficult circumstances, in poverty and distress. This is an aspect of night. For then “an end to all flesh” rules, as in, “He puts an end to darkness”; and as is written, “and the darkness He called Night” (Genesis 1:5). {“With the first light of morning, the men were sent on their way together with their donkeys” (Genesis 44:3).} +Also, our Sages taught: Whoever studies Torah at night has a thread of lovingkindness drawn over him during the day (Chagigah 12b). Lovingkindness is an aspect of “the morning of Avraham,” as is written in the Zohar: “With the first light of morning”—this is the morning of Avraham; “the men were sent on their way”—these are the masters of judgment; “together with their donkeys”—they and the entire side of impurity. +This is as it is written (Ruth 3:13), “Lie down until morning.” Then, all the opposing forces that rule over speech fall away. At that time the spoken word emerges in song, praise and acclaim for the Holy One, as is written, “O Lord, do not keep Yourself silent” (Psalms 83:2) ; and as is written, “so that [my] soul might sing to You and not be stilled” (Psalms 30:13). For then “the morning stars sang together” (Job 38:7). +{“Our feet stood inside your gates, O Yerushalayim” (Psalms 122:2).} And this is the meaning of “Our feet stood.” For speech is called a foot, as is written, “whom righteousness met wherever he set his foot” (Isaiah 41:2), and as is written, “you should speak righteousness” (Psalms 58:2). “Inside your gates, O Yerushalayim”—by means of the Torah, as Rashi explains. + +Section 5 + +5. Now, when one elevates the spoken word to its source—i.e., to the gevurot —and begins speaking to His Creator with the flame of the gevurot and rouses himself to the service of God, then the light of the root of the gevurot —i.e., the warmth of the heart—moves inside. This is because the heart is the root of the gevurot, as is written, “My heart grew warm within me, in my meditation [a fire blazed]” (Psalms 39:4). And the true source of the spoken word’s truth is there, as is written, “and speaks the truth [that is] in his heart” (ibid. 15:2). Thus he starts speaking with the warmth in his heart—the true word in his heart. +And when a person speaks the true words in his heart to His Creator, with an arousal for repentance, and he realizes <and recognizes> his own shortcomings and the Creator’s greatness—for until now he disregarded his sins and paid them no mind, but now he acknowledges them—then he is filled with great embarrassment for having seriously transgressed against the Master, Ruler, Essence and Root of all worlds. +Now, this embarrassment is not yet manifest. In other words, the embarrassment is <still within him> and does not show on his face, <corresponding to,> “my face covered the shame” (Psalms 69:8). This is because this embarrassment precedes repentance. And this is known: There is no comparison between a villager and a city-dweller (Chagigah 13b). The closer he is to the king, the greater his embarrassment. And the more aware he is of the kings glory, the more he feels embarrassment before the king. But prior to repenting, his awareness is still limited and as a result his embarrassment is not manifest on his face. For his sins clog his intellect and awareness, because of the spirit-of-folly he has within him. As [our Sages] taught: A person only sins [when infected by a spirit-of-folly] (Sotah 3a). +However, afterwards, when he repents <completely> and frees himself of foolishness—so that his intellect grows—then he becomes exceedingly embarrassed and the embarrassment shows on his face. And this embarrassment is an aspect of the light of the tefilin which becomes visible on his face, on his forehead. Thus the primary disclosure of embarrassment is on the forehead, as is written, “You had the forehead of a prostitute, you refused to be ashamed” (Jeremiah 3:3). +{“Then you will understand the fear of God and attain awareness of the Lord” (Proverbs 2:5).} This is the explanation of “Then you will understand the fear of God” (Proverbs 2:5). As is brought in the holy Zohar (Tikkuney Zohar, Introduction, p.9b): Tefilin are an aspect of Imma (Mother) over her son. <And Imma is Binah, corresponding to “Em you call to Binah.”> +This explains “Then you will understand”—i.e., by means of the added Binah (Understanding) that he will have in recognizing the Creator. Through this [he will have] “the fear of God”—i.e., the aspect of tefilin. As our Sages taught: “All the nations of the world will see that God’s name is associated with you, and they will fear you” (Deuteronomy 28:10) —this is tefilin (Berakhot 6a). For fear is embarrassment, as is written, ‘the fear of God be on your faces’—this is embarrassment (Nedarim 20a), which is on the face. In other words, it is the aspect of tefilin made by <added> Binah, which is “Imma over her son.” +This is as our Sages taught (Berakhot 11a): Tefilin are called pe’er (glory), for it is said (Ezekiel 24:17), “Put on your pe’er.” And Pe ’ER is the encompassing of the colors, because hitPe’ARut (a show of pride) is through an encompassing of the colors, as is written, “Israel, in you etPa’ER (I take pride)” (Isaiah 49:3). For [the Jewish people] are comprised of many colors. And this is as we see, that when a person is embarrassed, he turns different colors. +From this we are able to discern whether after rectifying the sin that person has fear of God, i.e., embarrassment—if, when we look at his face, we are subjected to fear and embarrassment. In other words, we are filled with awareness of the Creator’s greatness, blessed be His Name. +This is the explanation of “Then you will understand the fear of God <and attain awareness of the Lord>.” The explanation is: With this you will understand that he possesses fear of God—<if you> “attain awareness of the Lord,” that is, when you too attain awareness of the Creator’s greatness, namely, embarrassment and fear. This corresponds to “All the nations of the world will see… and they will fear you”—i.e., when they are also filled with fear. + +Section 6 + +6. {“They stripped off their jewelry…. Then Moshe took the ohel (tent)” (Exodus 33:6, 7) . } Now, Moshe <also> merited the light of tefilin, as is written in the Zohar (I, 262a): “They stripped off their jewelry”—this is tefilin. “Then Moshe took the oHeL”—he took those lights, as indicated in (Job 29:3), “When his lamp HiLo (shone) over my head.” +{“Aharon and all the Israelites saw that the skin of Moshe ’s face karan (was radiant), and they were afraid to come close to him” (Exodus 34:30) . } And this is the meaning of “that the skin of Moshe’s face KaRaN,” similar to, “it had a single KeReN (horn) on its forehead” (Chullin 60a). This is the aspect of tefilin, which is [worn] atop the forehead. Because of this “they were afraid to come close to him”—for he shone the fear upon them, as in, “Then you will understand the fear of God, [and attain awareness of the Lord].” +This is also as our Sages taught: Whoever sins and is embarrassed by it, <his sins> are forgiven (Berakhot 12b). This is because the sin instills in a person the spirit-of-folly. But through embarrassment, he restores the mentalities, as in, “Then you will understand the fear of God,” as explained. +And this is as our Sages taught: Whoever is brazen-faced, it is a certainty that his ancestors’ feet never stood at Mount Sinai (Nedarim 20a). For the First Man blemished the aspect of tefilin, which is an aspect of the Tree of Life, <as our Sages taught (Menachot 44a): Whoever dons tefilin merits life, for it is said> (Isaiah 38:16), “O God, [with these things] on them, they live.” And he attached himself to the Tree of Death. As a result, He drove him away from the Garden of Eden (cf. Genesis 3:24). For the brazen-faced person [is destined] for Gehennom (Avot 5:23). But when he repented, it is written (Genesis 3:21), “[God] made them leather garments”—this is tefilin . +This is the explanation of: The ox that the First Man sacrificed had a single keren on its forehead. For by means of the sacrifice, by repenting, [Adam] merited the aspect of tefilin —which corresponds to the keirun (radiance) of the skin of the face. +But concerning Kayin, who was from the pollution of the Serpent, it is written (Genesis 4:6), “Why is your face fallen?” This is an aspect of the tefilin’s light, which is the radiance of the facial skin. <And he brought a sacrifice> from the dregs (Bereishit Rabbah 22:5) —seeing fault in everyone. We also find: “Then He placed a mark on Kayin” (Genesis 4:15) —a keren shone from him, as explained above. This is as is written of Kayin (ibid.: 16), “He settled in Nod, kidmat (east of) Eden.” The explanation is that he did not merit Eden because he blemished the light of the tefilin. This is KiDMaT, an acrostic for Karkafta D’lo Manach Tefilin (a skull that did not wear tefilin). +And this is as our Sages taught: Whoever is brazen-faced, it is certain that he is guilty of adultery (Taanit 7b). <As is brought in the Tikkuney Zohar,> Kayin came upon Hevel’s twin sister, as is written (Genesis 4:8), “Then, when they were in the field.” +Thus Israel, who stood at Mount Sinai, were cleansed of their pollution, i.e., the pollution of the Serpent. But the nations, who did not stand [there], were not cleansed of their pollution (Shabbat 146a). This is, “it is certain that his ancestors’ feet never stood.” Specifically “the feet,” because they lack <the aspect of> feet, <corresponding to the Serpent’s pollution,> as is written (Genesis 3:14), “On your belly you will crawl.” +This is as it is written: “Then God placed a mark on Kayin”—He restored their fear of him in them. As is written, “All the nations of the world will see [that God’s name is associated with you, and they will fear you].” As is written {in the Zohar }: When he repented, “then God placed a mark on Kayin” (Tikkuney Zohar #69, p.118b). + +Section 7 + +7. This is what the Talmudic Sage related: A cedar fell in our vicinity, and sixteen wagons went across its edge (Bekhorot 57b). +For it is known of the tzaddik who serves God with great attachment and intellect that <sometimes>, when he falls to a lower level than that, then even though his present level is still a great level in comparison with other tzaddikim, he is nevertheless embarrassed by this level. This is because for someone of his esteem, it is a fall. It is as if he committed a <serious> transgression, and he repents for this as if he had sinned. Through this he comes to great embarrassment—i.e., the aspect of tefilin, corresponding to “Then you will understand the fear of God”—and he comes to an aspect of new awareness and recognition. +Now, the primary light of the tefilin comes from the Tablets. As is brought: When the Jewish people said (Exodus 24:7), “We will do and we will hear,” they merited a supernal coat of armor. And from the Tablets’ light Moshe merited a radiance of the facial skin, because [the Tablets] are the mentalities themselves. For by sharpening the intellect through the Torah, the mentalities are sharpened. One gains <added perception in recognizing God> and becomes exceedingly embarrassed <before God. This is because> the Tablets are the root of the Torah. They are called yod vav: < yod> because of the Ten Commandments, < vav because the Tablets were> six handbreadths long by six handbreadths wide. +And the tzaddik is called “a cedar in Lebanon,” <as is written (Psalms 92:13), “The tzaddik will bloom like a date palm, like a cedar in Lebanon….”> +This is what the Talmudic Sage related in praise of the tzaddik, a tzaddik of his generation, who “fell in our vicinity.” Certainly the level of the Talmudic Sage was also great, however, vis-à-vis the tzaddik it was a fall. <This is “in our vicinity.”> “Went across” implies a revelation, as is written (Exodus 12:23), “Then God will cross through to strike Egypt.” Onkelos renders this as “will reveal Himself.” “Yod vav (16) wagons [went across] its ChuD (edge)”—in other words, through the ChiDud (sharpening) and renewal of his intellect that he received from the Torah, which is called yod vav, the KeiRuN (radiance) of the facial skin/embarrassment/ tefilin is revealed. <This is the aspect of the above mentioned KRaNot (wagons).> +In addition, the Holy One is called “Makom of the world.” This is the explanation of “fell in our makom (vicinity).” He fell to a perception of God that was equivalent to our perception. And although our perception was also outstanding, yet commensurate with his esteem it was a fall, so that he engaged in repentance and was embarrassed by our perception. +This is the explanation of BeRAiShYT: YaRAi BoSheT. This is because YiRAh (fear) is BuShah (embarrassment). <For in BeRAiShYT,> RASheY is there, and BaT is there. < Rashey is an aspect of> “rashey (heads) of their patriarchal houses” (Exodus 6:14). <The patriarchs are> the three colors of the eye; < bat is the> bat (pupil) of the eye. This hints to the place of the tefilin, <corresponding to> “a frontlet between your eyes” (Exodus 13:16). And so the three colors of the eye and the pupil are the four sections [of tefilin] <that we merit [through] BeRAiShYT: YaRAi BoSheT, as explained.> + +Section 8 + +8. This is the explanation of “If you TaShiV (restrain) your foot on Shabbat, refrain from pursuing your affairs on My holy day” (Isaiah 58:13). +ShaBbat is an aspect of BuShah. +your ReGeL (foot) — Initially, he has to rectify the spoken word, which is called ReGeL. And how does one rectify speech? +pursuing your affairs on My holy day — For the Serpent’s pollution brought about thirty-nine curses, the thirty-nine works. Thus, every person has to draw Shabbat’s holiness in order to sanctify the days of the week. As we find in the Mekhilta: “Remember the Shabbat day” (Exodus 20:8) —remember it from the first day of the week (Mekhilta, Yitro 7). And to the same degree that he sanctifies the weekdays, he dispels the Serpent’s pollution/an end to all flesh/the storm wind. Through this, the spoken word ascends. This is the explanation of: +pursuing your affairs — When you engage in your affairs, i.e., on the weekdays. +on My holy day — it should seem as though this is “My holy day.” You should draw from Shabbat’s holiness to the days of the week and so sanctify them from the thirty-nine works. + +Section 9 + +9. And this is: +It has been taught: Rabbi Yosi said: Woe to mankind. They see but know not what they see. [They stand but know not on what they stand. What does the land stand on? The land stands on pillars… and the pillars are on the water… and the water on the mountains… and the mountains on the wind… and the wind on the storm… and the storm on the arm of the Holy One] (Chagigah 12b). +The land stands on pillars — “The land” is Binah, “land of the living,” from which tefilin emerge. +And prayer is called an AMuD (pillar), similar to “Pinchas AMaD (stood) <and prayed>” (Psalms 106:30). +and the pillars — the aspect of prayer. +are on the water — That is, on the heart, as is written (Lamentations 2:19), “pour out your heart like water before God.” +and the water on the mountains — This is the aspect of Torah, through which the lovingkindness of Avraham is aroused. For the mountains are Torah, which is exalted, as is written (Proverbs 8:15), “Through me kings rule.” Also, Avraham is called a mountain, as is written (Genesis 19:17), “escape to the mountains.” +and the mountains on the wind — This [wind] is the breath of the Holy One, the aspect of speech. As explained, the spoken word is elevated by means of the Torah of lovingkindness, as in, “lie down until the morning.” +and the wind on the storm — That is, the aspect of “an end to all flesh,” which corresponds to “after the words,” draws sustenance from the spoken word and becomes a storm wind, as above. +and the storm on the arm of the Holy One — For mankind has need of “an end to all flesh,” as is written (Genesis 1:31), “it was very good”—this is the Angel of Death (Bereishit Rabbah 9:10). <Its> descent is from the supernal gevurot, because it is “very good,” <as is known>. This is the meaning of “the storm on the arm”—the arm is the five gevurot (severities). From there [the Angel of Death] takes its vitality, until such time as “Death is swallowed up forever” (Isaiah 25:8). + +Section 10 + +10. And this is the explanation [of the opening verse]: {“Pharaoh’s markevot (chariots) and army yarah bayam (He cast into the sea), and his select shalishav (officers) were drowned in the Sea of Suf (Red Sea).”} +Pharaoh’ s markevot and army — This is the aspect of tefilin. As is brought in the Zohar: PhaRAoh is Imma (Mother), because all the lights become PRAa (uncovered) and revealed through her (Zohar I, 210a). And tefilin are called maRKeVot (chariots), as is written (Deuteronomy 33:26), “He who RoKheV (rides) the shamayim (heavens).” And ShaMaYiM — aiSh and MaYiM —is an aspect of the colors. This is because the tefilin shine from the supernal Imma. And how do you merit the aspect of tefilin? <Through:> +Yarah bayam — Yarah is the gevurot, {<because> YaRaH with one added for the word itself has the same numerical value as GeVURaH }. “Into the water” corresponds to speech. You should bind and elevate the spoken word to its source. +And by what means will you be able to elevate the spoken word to its source? By studying Torah at night. Through this study a thread of lovingkindness is drawn, and then “with the first light of morning….” Then, the spoken word ascends and becomes bat Avraham, as our Sages taught: Avraham had a bat (daughter), and her name was Bakol (Bava Batra 16b). BaYaM (“into the sea”) has the same numerical value as BaKoL. And this is: +and his select shalishav were drowned in the sea — The Torah is called a threefold teaching (Shabbat 88a). And “select” is Avraham, as is written (Nehemiah 9:7), “Who selected Avram.” The explanation is: By means of the Torah, through which we awaken the attribute of Avraham, the spoken word is rectified. +Then “an end to all flesh” will be drowned in the Hollow of the Great Deep. This is: +drowned in the Sea of Suf — Suf is an aspect of “an end to all flesh,” which is attached to the sea of speech. It will be drowned in the Hollow of the Great Deep because of “the morning of Avraham,” which is aroused through the Torah, as explained. + +Section 11 + +11. {This lesson contains the mystical kavanot -meditations of tefilin, as has been explained within the lesson itself. The marginal notes also point out how all the meditations of tefilin are included there. The erudite will understand how this is so. Still, an extensive explanation is required to clarify the matter well. If God comes to my aide, the matter will be explained elsewhere, with God’s help. +And know! from his holy lips I heard a listing of a number of lessons, after which he said that they all contain the mystical meditations of tefilin. These were the lessons: B’chatzotzrot v’Kol Shofar (Lesson #5); Anokhi HaShem Elohekha (Lesson #4); Kra et Yehoshua (Lesson #6); Mi HaIsh Hechafeitz Chaim (Lesson #33); V’atem Tihiyu Li Mamlekhet Kohanim (Lesson #34); Ashrei HaAm—Zarka (Lesson # 35); and this lesson, Markevot Paraoh V’cheilo, as well as good number of the other large lessons, which I cannot presently recall. And he said, “They all contain the mystical meditations of tefilin. Happy is he who merits comprehending them.”} + +Torah 39 + + + +Section 1 + +“V’natati Aisev (And I Will Provide Forage) in your sadeh (field) for your animals, [and you will eat and be satiated].” (Deuteronomy 11:15) +AiSeV — An acrostic for Oseh Shalom Bimeromav (“He creates peace in His heights”) (Job 25:2). +in your SaDeh — This connotes SiDud and breaking. +When a person experiences a hunger, being overcome by the desire for food, he should know that he has enemies. As our Sages taught (Bava Metziah 59a): “He endows your borders with peace, [and satisfies you with choice wheat]” (Psalms 147:14). And, whoever has enemies below certainly has enemies Above (Sanhedrin 103b). +Therefore, he has to turn over and break his animalistic quality which desires food. This is because hunger belongs mainly to the animalistic quality. The Midrash also states: “When wickedness appears, disgrace follows” (Proverbs 11:2) —this is the disgrace of hunger, as is written (Ezekiel 36:30), “so that you will never again be humiliated before the nations because of famine.” +We see, therefore, that conflict—i.e., when a man is disgraced by others—<is> an aspect of hunger. And this hunger—i.e., the aspect of conflict/disgrace—corresponds to the foreskin, as is written (Genesis 34:14), “<We cannot… give our sister to a man who is uncircumcised,> for that is a disgrace to us.” For the foreskin comprises three evil forces surrounding the covenant of peace, <as is brought elsewhere>. And when the foreskin is broken, <the> covenant of peace is revealed. For when there is peace below, he has peace Above, “in <His heights>.” And when there is peace Above, then the world has a revelation and a great increase of satiation. As it is written concerning Yosef (Genesis 47:19), “Give us seed grain, that we may live!” +Another explanation: +And I will provide forage — An allusion to children, as is written (Job 5:25), “your descendants like the forage of the earth.” +in your sadeh for your animals — In other words, when will you have living and viable children? When your marital relations are in holiness and you break your desirous soul—i.e., the animal soul—so that it will seem as if you were possessed by a demon (Nedarim 20b). This is “in your SaDeh,” similar to ShaiD (demon). As a result, you will have viable children. +For the reason children die has to do with the souls which are oppressed within the scale, as is known. Because the scale—i.e., the evil force of nogah —is close to the animal soul, as is brought in Mishnat Chassidim, Mesekhta HaHarkavah. +It is also necessary for your marital relations to be mainly on Shabbat evening, for then <the evil force of nogah> is encompassed in holiness and “all the evildoers will be scattered” (Psalms 92:10) away from her. This is: +and you will eat and be satiated — This alludes to Shabbat, for then there is satiation from which <all the weekdays> are blessed. + +Torah 40 + + + +Section 1 + +It is brought in the Asarah Maamarot: “Eileh Mas’ey (These are the journeys) of the Israelites” (Numbers 33:1) —because they sinned with “Eileh (This is) your god, Israel” (Exodus 32:4), as a result the Israelites journeyed. +We see, then, that all a person’s journeys are because of a blemish in faith—i.e., an aspect of idolatry. For if he had believed with a perfect faith that God could provide him with all his needs <at home>, he would <certainly> not have set out on any journey. Consequently, the journey [indicates] a blemish in faith—i.e., an aspect of idolatry. +This is what is written of idolatry: “Tell him, ‘Get out!’” (Isaiah 30:22). It is an aspect of journeying and wandering. +<And> by virtue of his wandering, he rectifies the wandering he caused Above, as it were. As it is written (Isaiah 28:20), “and the cover is too narrow for curling up.” +Also as a result of idolatry, rain does not fall, as is written (Deuteronomy 11:16,17), “[Take care not]… to serve others gods… for there will be no rain [and the ground will not yield its produce].” And when there is no rain, there is no satiation. And when there is no satiation, there is no peace, as Rashi explains the verse (Psalms 72:3), “Let mountains bear peace for the nation.” For when peace is lacking, then people do not help one another, so that each has to journey and wander from place to place to earn his livelihood. +Another cause of exile is the interruption of Torah study, as is written (Isaiah 5:13), “My nation has been exiled, for they lack knowledge.” And idolatry brings drought, and when there is no flour, there is no Torah (Avot 3:17). + +Torah 41 + + + +Section 1 + +It is brought in Etz Chaim: The knees—i.e., the legs—are Netzach and Hod . They are also the heels. And EiKeV (heel) has the same numerical value as twice ELoHIM, which are judgments because the external forces have a hold there, as is known. +Now, the method for chasing away the external forces from there is to draw the gevurot (severities) from the root of Binah into the knees. For when one draws the root of the gevurot from Binah, the external forces then flee from there. He can then take the BeKhoRaH (rights of the firstborn) and the BeRaKhaH (blessings), which are the aspect of BiRKayim (knees). And the root of the bekhorot is called wine, as is known. This is the wine of joy. +This is what is written concerning Yaakov: When he saw that he was the aspect of birkayim in the place of judgment—because twice ELoHIM with its ten letters has the same numerical value as YaAKoV —he drew the root of the gevurot, an aspect of the wine of joy, as is written (Genesis 27:25), “and [Yaakov] brought him wine and he drank”—the root of the berakhah. +Thus it is that by dancing—when he drinks the wine of joy, which is the root of the gevurot in Binah, and they are drawn <and revealed> below within the legs, namely, he dances—he thereby expels the external forces from there. This is the excitement in dance, <an aspect of> “an offering by fire, a pleasing fragrance to God” (Numbers 28:8). +But when someone dances with the excitement of the evil inclination, this is called the transgression of Nadav and Avihu. Concerning them it is written (Leviticus 10:1), “They offered… a foreign fire, <which He had not instructed them [to offer]>.” +Nadav and Avihu are Netzach and Hod. And the <fire and> excitement in holiness is called the wine of joy, through which the bekhorot are mitigated. But the foreign fire is called wine that intoxicates, the excitement of the evil inclination. That is where the external forces have a hold, God forbid. + +Section 2 + +2. This is also a soul redemption, for the money is called pillars, as is written (Deuteronomy 11:6), “and all the subsistence at their feet.” Thus, when the tzaddik who performs the redemption places his hands on the money, he has in mind that there is “the great hand,” [“the strong hand” and “the exalted hand”]—i.e., the three hands. And three times YaD (hand) has a numerical value of forty-two. +Now Shem Mem-Bet is comprised of seven names, with each name comprised of six letters. He should have in mind to draw <these> vavs —i.e., the seven names, each of which has vav letters—drawing them into the money, which is called pillars. Then it is called “vavey (the hooks of) the pillars.” +These pillars—i.e., the feet, the heels—are an aspect of judgment. For twice Elohim has the same numerical value as EiKeV (heel), which is where the external forces have a hold. And judgment is only mitigated at its source. The root of judgment is in Binah, as is written (Zohar III, 10b): Judgment is aroused from Binah —<as is written,> “I am Binah, gevurah (strength) is mine” (Proverbs 8:14). And Shem Mem-Bet is in Binah. +Consequently, when one draws Shem Mem-Bet <from Binah> into <the> pillars, the judgments are then mitigated at their source. +This is the explanation of (Exodus 27:10), “the hooks of the pillars and their bands were silver.” The explanation is: By banding and joining vavey with the pillars silver is produced, <which is an aspect of> Chesed. <In other words,> the judgments are mitigated. + +Section 3 + +3. <In> Etz Chaim, Chapter 13, <it is written>: Shem Mem-Bet is in Binah. And these forty-two are the ShA (370) lights that shine. Together with the eight white [hairs], this has the same numerical value as BaShaLOM (in peace). +<And in> Chapter 14 <it is written that this> is the same numerical value as ChaShMaL <and> MaLBUSh (garment). This chashmal protects the supernal garments from the ASh (moth) of the evil forces, as is written (Isaiah 51:8), “The ash will eat them up like a garment.” +This is: Whoever wants to nasekh (pour) a libation of wine on the altar should fill the throats of Torah scholars [with wine] (Yoma 71a). +to NaSeKh — This is kingship and sovereignty, as is written (Psalms 2:6), “I Myself NaSaKh (anointed) My king….” +wine — This is an aspect of Binah, the root of the firstborn rights, the wine of joy. +altar — This corresponds to judgments. +Torah scholars — They correspond to Netzach and Hod. +Thus this is its explanation: When someone wants to govern and rule and mitigate the judgments at their source, which is the wine of joy, what must he do? A {good} suggestion for this [is to] fill their throats through dancing or by means of a redemption, as mentioned above. Filling their throats also mitigates the judgments. +This is the explanation of: Torah scholars promote peace in the world (Berakhot 64a). Through them, <the wine> of Shem Mem-Bet, which is the 370 lights, is drawn. Together with the eight white [hairs] it has the same numerical value as BaShaLOM. +And Torah scholars are called Netzach and Hod, the feet, as is brought in the Midrash: “His legs are like marble pillars” (Song of Songs 5:15) —these are the Torah scholars. +The altar is also called feet, as is written (Psalms 4:6), “Offer sacrifices of righteousness.” <And righteousness is an aspect of feet,> as is written (ibid. 85:14), “Righteousness walks before Him.” {“May He grant you your heart’s wishes, and fulfill your every counsel” (Psalms 20:5).} +This is also the explanation of “May He grant you your heart’s wishes.” When? When “and fill your every counsel”—by filling the throats of Torah scholars. This is because Torah scholars are called counsels, as is written (Avot 6:1): “From him people enjoy counsel and everlasting wisdom”; and as is written (Psalms 33:11), “God’s counsel will stand forever.” For they are the pillars of the world. And as is written (Isaiah 14:27), “The God of Hosts has counseled.” Adonoy Tzevaot (God of Hosts) are Netzach and Hod, <as is known>. + +Torah 42 + + + +Section 1 + +“Vayar Batzar Lahem (He Saw That They Were in Distress) then He heard their song. Then He remembered His covenant for them and in His abundant lovingkindness relented.” (Psalms 106:44, 45) +Judgment is mitigated through song, as is written in the holy Zohar: The keshet (rainbow) is the Shekhinah (Divine Presence), and the three colors of the rainbow are the Patriarchs, who are garments of the Shekhinah. +Now, when [the Shekhinah] dresses in radiant garments, then, “I will see her and remember the everlasting covenant” (Genesis 9:16). Then, “the king’s wrath abated” (Esther 7:10). It is like the parable of the king who got angry at his son. But when the king sees the queen in her radiant garments, he takes pity on his son. +And the letters of prayer are the Shekhinah, as is written (Psalms 51:17), “Adonoy (My Lord), open my lips”—the spoken word being the name Adonoy. And it is called a keshet (bow), as Rashi explains (Genesis 48:22): “with my sword and my bow”—this connotes prayer. +Now, the sounds of song are the three colors of the rainbow, for the voice consists of fire, water and wind. These are the three Patriarchs, the Patriarchs being the three radiant colors in whom “I will see her and remember [the everlasting covenant].” +Thus it is that when someone sings the letters of prayer, and the sounds of the singing are very pure and clear, then he clothes the Shekhinah —i.e., the letters—in radiant garments. And the Holy Blessed One sees her, so that “the King’s wrath abated.” +This is the meaning of Rashi’s commentary: “when He heard their song”—in the merit of the Patriarchs. In other words, when song, which is the three colors of the rainbow, is very clear and pure—because the three colors are the Patriarchs, and they are the garments of the Shekhinah, so that when the garments are radiant in ZaKuT (purity) and clarity they are called “the ZeKhuT (merit) of the Patriarchs”—then, “I will see her and remember the everlasting covenant.” Then, “and in His abundant lovingkindness relented”—i.e., “the King’s wrath abated” and the judgments are mitigated. + +Section 2 + +2. Also through faith in the sages—by believing that all the things they say and do are not simple but contain deep mysteries, one clothes the rainbow in radiant garments. Then, “I will see her and remember the everlasting covenant.” For the tzaddik corresponds to the rainbow, as Rabbi Shimon ben Yochai said to Rabbi Yehoshua ben Levi: “Was a rainbow seen during your lifetime?” (Ketuvot 77b). +And in the holy Zohar it is brought: Someone whose devotions are intended to illuminate the Matron, so that he removes her dark garments which stem from the [Torah’s] simple meaning and adorns her in garments of radiant colors which stem from the Torah’s mysteries, of him it is written: “I will see her and remember the everlasting covenant.” For light is called a secret. Thus at that time his anger at his son disappears, “the king’s wrath abated.” + +Section 3 + +3. Judgments are also mitigated when someone provides the tzaddik with nice garments. + +Section 4 + +4. This also corresponds to the shofar blasts. For the tekiah shevarim teruah are the patriarchs Avraham, Yitzchak and Yaakov. The mnemonic for this is KeSheT (rainbow)—i.e., teKiah [Shevarim Teruah]. +And this is the explanation of “Shadai (the Almighty) will be your fortification” (Job 22:25). For the name ShaDaI <corresponds to> the Patriarchs. The Shin is the three branches of the tree, which are the Patriarchs. They are the three names of the unification YHVH AELoHeINU YHVH, which have fourteen letters—the DI of ShaDaI. In addition, the first letters of Avraham Yitzchak Yaakov are also the first letters of YHVH Ӕloheinu YHVH. + +Section 5 + +5. “There is no utterance or spoken word without their sound being heard” (Psalms 19:4). This is an aspect of the rainbow and the sound of the three colors of the rainbow. + +Torah 43 + + + +Section 1 + +Know! the words of a wicked person who has daat (knowledge) engender [the desire for] adultery in the listener. This is because union is drawn from daat, as is written (Genesis 4:1), “Adam knew his wife Chavah.” And it is written (Numbers 31:17), “every woman who has known a man.” +However, there are two types of unions: the union of holiness—this is binding with the tzaddikim and the Torah and the Holy One, which stems from holy daat; and the unions of sin, [which] stem from the daat of the evil forces. +Now, the spoken word is the revelation of Daat. For the only way we know what is in Daat is through speech, as is written (Psalms 19:3), “and night following night expresses daat .” “Expresses” connotes speech. The spoken word speaks that which is in Daat. Thus when a wicked person speaks and expels air from his mouth, he produces the poisonous air of adultery. And whoever hears his words and breathes in, takes this air into his body. +It therefore [says] of Bilaam that he corresponds to the daat of the evil forces. As our Sages expounded on the verse (Deuteronomy 34:10), “Never [again] did there arise… like Moshe”—there did not arise in Israel but there did arise among the nations. And who was he? Bilaam (Sifri; Zohar II, 21b). For Moshe is daat, which is why his generation [of Jews] is called the Generation of Daat (Vayikra Rabbah 9:1). +Thus when the Moabites sought counsel from the Midianites, they said to them: “His power is only in the mouth.” This is because the mouth reveals the daat. The Moabites responded: “We, too, will come against them with a person whose power is in the mouth.” For he is also daat of the evil forces, as is written (Ecclesiastes 7:14), “God made one to contrast the other.” +And this is what is written (Numbers 24:16), “who knows the Daat of the Most High.” On this our Sages expounded: He knew when the Holy One was angry (Berakhot 7a). +For when the daat is not calm, there is anger, as our Sages taught: Whoever gets angry, his wisdom leaves him (Pesachim 66b). Therefore, when Moshe Rabbeinu, may he rest in peace, got angry at the soldiers returning from Midian, his daat left him. Elazar then had to teach the laws relating to the immersion of vessels. But when the daat is whole, there is no anger, as is written (Isaiah 11:9), “They will do nothing evil or vile in all of My sacred mountain, for the land will be filled with daat.” +But Bilaam would focus on the daat of the evil forces, which is the extraneous matter of the Daat of the Most High. When it would change, he knew that the Holy One was angry. +We see, then, that Bilaam is the daat of the evil forces, and through his speech he produces the poisonous air of adultery. Therefore, when [the Israelites] returned from the battle against Midian, it states (Numbers 31:14-16): “But Moshe became angry at the army officers… saying, ‘Why have you spared all the women? They are the very ones who carried out Bilaam’s word.’” Specifically “word,” for through his word, which is a revelation of his daat, he engendered adultery in Midian. +Consequently, when they returned from the battle against Midian, it is written (ibid.:48-50), “The officers approached Moshe… and said, ‘We therefore want to bring an offering to God… to atone for our souls before God.’” And our Sages expounded (Shabbat 64a): This is what they said: “Even though we avoided sinning, we did not avoid evil thoughts.” + +Torah 44 + + + +Section 1 + +Mah Shemakin Kaf El Kaf Bishaat HaTefillah (Concerning Clapping Hands during Prayer): +Our Sages have taught (Bereishit Rabbah 1:2): Why did the Torah start with “In the beginning”? For the nations will say to us, “You are thieves! You occupied the land of the seven nations.” {“His powerful works He told to His nation to give them the heritage of the peoples” (Psalms 111:6).} +Because of this, “His powerful works He told to His nation.” He told them that all the worlds are entirely the work of His hands. And the Holy One gives to the ones He favors. This is, “to give them the heritage of the peoples.” For everything is under His control, and all things are called “His KoaCh (powerful) works”—paralleling the Khaf Chet (twenty-eight) letters of the Act of Creation, paralleling the twenty-eight sections of the hands. +And it is known that the air of the land of the nations is impure, whereas the air of the Land of Israel is holy and pure, because the Holy One took it out of the hands of the nations and gave it to us. But [in] the land of the nations—it being outside the Land—there, the air is impure. +Thus when we clap hands, we thereby rouse the twenty-eight letters of <the Act of> Creation, “His KoaCh works.” We see, then, that it is within His hands to give us the heritage of the peoples. For everything belongs to the Holy One. With this, we have the koach in our hands to purify the air of the land of the nations, because the land of the nations returns to the Holy One’s rule. And it is within His hands to give it to whomever he wants, as is written, “to give them the heritage of the peoples.” Then, the place in which the Jewish person prays is purified, and he breathes in holy air as in the Land of Israel. + +Section 2 + +2. Clapping also chases away the impure air. This is because by {clapping} hands a sound is heard. This sound is holy air, from the twenty-eight letters of the Act of Creation, the twenty-eight sections of the hands. Just as we see empirically, that clapping chases the air away. +Because of this one must fix a place for his prayer (Orach Chaim 90:19). As we see empirically, when people come <from another country> to a country in which they are not accustomed to the air, they take sick and pass away, even if they have gone from a bad climate to a good one. The same is true of prayer. Even if one stands up to pray in the place where a tzaddik has prayed, it will still be very difficult for him to pray there. For he is not accustomed to the air in that place. All the more so if he goes from a good climate to a bad one. +This is what our Sages taught (Berakhot 6b): Whoever fixes a place [for his prayers], the God of Avraham comes to his aid. For through him the world is built anew. And the building of the world is through Avraham, as is written (Psalms 89:3), “The world is built on lovingkindness.” +And this is what is brought in the Tikkuney Zohar, Tikkun #22 (p.68a): With this koach Israel overpowers Edom. And also: This koach has to be raised to Chokhmah. This corresponds to “Whoever fixes a place for his prayer, the God of Avraham comes to his aid.” This is because Avraham is the right side, [and] “someone who wants to grow wise should face south” (Bava Batra 25b). +Moreover, “the God of Avraham comes to his aid,” because Avraham was to the first to appreciate the Land of Israel. As is brought in the Zohar (I, 78a): He weighed it in a scale, until [the nature of the Holy Land] was revealed to him. + +Section 3 + +3. This is the explanation of: Prayers TiKNUM (were established) kneged (to parallel) the TMIDin (regular-offerings) (Berakhot 26b). +TaMID is an aspect of the Land of Israel, as is written (Deuteronomy 11:12), “[A land that God your Lord looks after;] God your Lord TaMID (regularly) keeps His eyes on it.” In other words, a person should try to recite his prayer in the air of the Land of Israel. This is the rectification of extraneous thoughts in prayer, which correspond to the above mentioned “prayers kneged (opposing).” TiKkUNaM (their rectification) is through the tamid, through the aspect of the Land of Israel. +And this is the explanation of “and in the hands of the NeViim (prophets) ADaMeh (I spoke parables)” (Hosea 12:11). Through “the hands,” clapping, the words are spoken on “ADaMah (land) that is holy” (Zechariah 2:16). “NeViim” is similar to < NiV sefataim (an expression of the lips), an aspect of the spoken word of prayer>. 4. {“God said, ‘Let there be light,’ and there was light. God saw the light, that it was good, and God separated between the light and the darkness” (Genesis 1:3, 4).} +Also <through clapping hands>, killing and destruction are eliminated from the world. For the hands are an aspect of “‘Let there be light,’ and there was light”—right and left. And it is written, “God saw the light… and [God] separated between the light”—this is Aharon—“and the darkness”—this is Korach. This corresponds to “I will grant peace in the land… and no sword will cross your land” (Leviticus 26:6). + +Section 4 + + + +Section 5 + +5. {“Today you are standing, all of you, before God your Lord—your leaders, your tribal heads, [your elders and your law enforcers, all the men of Israel, your children, your women, and the proselytes in your camp; even your woodcutters and water drawers]” (Deuteronomy 29:9) . } Today you are standing — “Standing” is nothing other than prayer (Berakhot 6b). +before God your Lord — This corresponds to the Land of Israel, as our Sages taught: Whoever lives in the Land of Israel is <like> one who has a God (Ketuvot 110b). In other words, how will you merit having your prayers be in the air of the Land of Israel? +your leaders, your tribal heads… — [Scripture] lists ten aspects—i.e., the aspect of clapping. As explained, by clapping the prayer is in the air of the Land of Israel. + +Section 6 + +6. “Prayers were established to parallel the tmidin (regular-offerings)”—i.e., an aspect of the Land of Israel. In other words, by clapping the idolatrous thoughts are eliminated. This is because: Whoever lives in the Diaspora is like someone who has no God; but whoever lives in the Land of Israel is like someone who has a God. Thus by clapping, he lives in the air of the Land of Israel and has a God, and so the idolatrous thoughts are eliminated. +And prayer is an aspect of faith, as is written (Exodus 17:12), “his hands were faithful until the sun set.” Onkelos renders this as: “[his hands] were spread out in prayer.” But opposing faith are the heresies of the idolatrous thoughts. Their rectification is through tmidin —through the Land of Israel, through clapping. +This is the explanation of “You will be a crown of tiferet (beauty) in the hand of God” (Isaiah 62:3). The explanation is: Through “the hand of God”—through clapping, which rouses the hands of the Holy One, as above—<you rectify> idolatrous thoughts. This is because through idolatry he blemishes Tiferet (Beauty), as is written (ibid. 44:13), “like the tiferet of man, to sit in a shrine.” [But] by rectifying one’s thoughts, “a crown of tiferet” is made—<the aspect of> Tiferet is crowned by “the crown with which his mother crowned him” (Song of Songs 3:11). <A word to the wise is sufficient.> + +Section 7 + +7. Another explanation: “Prayers <were established> to parallel the regular-offerings.” The explanation is: Through prayer there is a revelation of the Torah’s mysteries, which are called “the mysteries of the world”— KaVShei (mysteries of) the Merciful One, as is written (Proverbs 27:26), “KVaSim (sheep) to provide you with clothing.” {As our Sages taught on this verse: Matters which are the KaVShei (mysteries of) the world….} And the regular-offerings are sheep, as is written (Numbers 28:4), “Prepare one sheep in the morning [and prepare a second sheep in the afternoon].” +Thus through <the> prayers, the Torah’s mysteries are revealed, as is brought concerning the verse (Isaiah 43:2), “When you cross through the water, I am with you.” + +Section 8 + +8. Another explanation: “Prayers kneged (opposing)” are <the prayers opposed by extraneous thoughts, which confuse him. They are called maBuL (flood), similar to BiLBuL (confusion) of the mind>. +His rectification is to give charity to the Land of Israel. Through this he is encompassed in <air of> the Land of Israel, of which it is said (Ezekiel 22:24), “a land not washed by rain on the day of indignation.” And as a result he is spared from extraneous thoughts. +This is TMiDin TiKNuM (were established): TiKkuNaM (their rectification) is through the Land of Israel, of which it is said, “A land that [God your Lord looks after;] God your Lord TaMID keeps His eyes on it.” In addition, the air of the Land of Israel makes wise (Bava Batra 158b). And through this his mind—i.e., his thought—is refined. +This is the explanation of “I will see it to recall the eternal covenant” (Genesis 9:16). “I will see it”—through the aspect of the Land of Israel. This results in an awakening and rectification of “the eternal covenant”—the aspects of prayer, the ChaY (eighteen) benedictions of prayer, the tzaddik is the ChaY (life) of the worlds. <A word to the wise is sufficient.> +{This entire lesson is connected, which is also how we heard most of these pieces, as a single teaching. But in his manuscript, the Rebbe separated them somewhat. He did it this way a number of times, although I do not know his reason.} + +Torah 45 + + + +Section 1 + +Mechaat Kapayim BaTefillah (Clapping while Praying). This rouses the aspect of wings, from which the spoken word comes, as is written (Ecclesia st es 10:20), “for a winged creature will tell the word”; and as is written (Ezekiel 1:8), “They had human hands below their wings.” +We see, then, that when a person’s ebullience is expressed in his hands, the <wings rouse the lungs>, from which the spoken word evolves. However, it is still necessary to prepare and rectify a mouth so as to receive the spoken word within it. +And the way the mouth evolves is by clapping hands. This is because each hand has five fingers. Striking the lights, the right hand against the left hand—i.e., five times five—is equal to twenty-five. And striking the left hand against the right hand—five times five—is also equal to twenty-five. Twice twenty-five is fifty. This corresponds to the fifty times the exodus from Egypt is mentioned in the Torah. For it was through the aspect of the Jubilee that they went out of the Egyptian exile (Zohar II, 46a). +Now, the essence of the Egyptian exile was that the spoken word was in exile. This is the reason Moshe was “heavy of mouth” (Exodus 4:10). But by means of redemption the aspect of mouth evolves. We see, then, that the mouth evolves by means of the Fifty Gates of Understanding. This is the aspect of “Who gave man a mouth?” (ibid.:11) —specifically MI (Who); <a word to the wise being sufficient.> +We see, then, that by clapping—the five fingers of the right hand against the five of the left hand and the five of the left hand against the five of the right hand—the aspect of mi comes about. Through it a mouth evolves, as in, “Mi gave man a mouth?” And the mouth receives the words from the lungs, as in, “for a winged creature will tell the word.” And the wings are roused through the ebullience expressed in man’s hands, as in, “They had human hands below their wings.” +We see all this empirically, that the hands are opposite the lungs. Due to this the Codifiers said: If the wing is broken close the body, [the bird] is unkosher (Shulchan Arukh, Yoreh Deah 53:2). For as a result, the lung has certainly been punctured. + +Torah 46 + + + +Section 1 + +Mechaat Kaf Bishat HaTefillah (Clapping during Prayer). This is an aspect of positioning the bed between north and south (Berakhot 5b). For a bed—i.e., an aspect of marital union—corresponds to prayer (Tikkuney Zohar #10). And north and south is an aspect of hands. +This is what Abba Binyamin prayed: that his prayer be close to his bed—i.e., that there be no separation between prayer and union. + +Section 2 + +2. Clapping hands also mitigates the judgments. For there are three HaVaYaH. These correspond to the three hands: the great hand, the strong hand, and the exalted hand. Now, the right hand is “a great hand”; the left hand is “a strong hand”; and while striking they join together—this is the aspect of “an exalted hand.” And the words that emerge issue from the throat—[with its] numerical value of three times ELoHIM —which is mitigated through the three HaVaYaH. +This is the explanation of “My soul is constantly in my hand, [v’Toratkha lo shakhachti (I did not forget Your Torah)]” (Psalms 119:109). The soul is an aspect of speech, as is written (Song of Songs 5:6), “My soul came forth when he spoke”—i.e., an aspect of prayer, as is written (Job 18:4), “He tears his soul apart in anger.” “In my hand”—this is an aspect of clapping hands, through which “V’toratkha Lo Shakhachti (I did not forget Your Torah).” The first letters, ShaLeV, have the same numerical value as three HaVaYaH and three ELoHIM —i.e., the mitigation of the judgments. +Forgetting is also essentially from constricted awareness, from the aspect of Elohim. But when a person mitigates Elohim through his hands—<through which he is in an aspect of expanded awareness>—as a result “I did not forget Your Torah.” +And this is the explanation of “Ki bi (Because for Me) he yearned, I will deliver him” (Psalms 91:14). “KI BI (Because for Me)” has a numerical value of forty-two, which is three times YaD (hand) equals forty-two. The yearning in the heart is revealed in the hands, <as explained elsewhere, the spirit that pulsates in the heart enters the hands. We see, then, that through the yearning in the heart it comes into the hands>. This is the aspect of clapping, through which “I will deliver him”—corresponding to mitigating the judgments. + +Section 3 + +3 . Clapping hands also eliminates strife. For all strife emanates from the aspect of Korach against Aharon (Numbers 16), they being the aspect of left and right. Thus, by clapping, the left is encompassed within the right and the right is encompassed within the left, becoming one. +This is the explanation of “His lightning bolts light up tevel (the world); [the earth] sees [and trembles]” (Psalms 97:4). “Tevel” is an aspect of clapping, because the right hand is AB and the left hand is RaYU. By encompassing one in the other, twice RaYU is made—equivalent to TeVeL. For also AB, which is the right, contains three times AB —equivalent to RaYU. And three times AB corresponds to the high priest, the regular priest, and the assistant priest. +And by virtue of Tevel being seen—<through> clapping—“His lightning bolts light up.” There is a rectification of strife, which is called “a lightning bolt,” as is written (Zechariah 9:14), “and His arrows will flash like lightning.” And an arrow connotes strife, as is written (Genesis 49:23), “masters of the arrow made him their target,” which Onkelos renders: “masters of strife.” +And this is the explanation of “All you nations, tikeu (join) hands” (Psalms 47:2). It connotes joining together, because twice AB RaYU has the same numerical value as TiKEU. + +Section 4 + +4. Seeing that before I copied this lesson from Rebbe Nachman’s holy manuscript I first wrote out some of it myself, the way I had heard it, and seeing that some matters are more fully clarified there, I have therefore recorded it below. For the two are equally good. +The matter of clapping in the time of prayer: It is written in the Pri Etz Chaim (Shaar Chazarat HaAmidah 7): “I had been shalev (tranquil), but He broke me asunder” (Job 16:12). ShaLeV has the same numerical value as three HaVaYaH and three ELoHIM. Moreover, the first letters of “V’yaseim Lekha Shalom (and give you peace)” (Numbers 6:26) are equivalent to ShaLeV. In other words, three times HaVaYaH mitigates the three ELoHIM. +For there are three hands: a great hand, a strong hand, and an exalted hand. They are: the right hand is “a great hand”; the left hand, “a strong hand”; and by clasping the hands, “an exalted hand” is made. +Therefore, when a person claps and joins the hands while praying, the judgments are mitigated. This is because YaD (hand) is an aspect of HaVaYaH — Yod letters and Dalet letters. And through the three hands, which are the three HaVaYaH, the three ELoHIM are mitigated—these being the judgments that emerge from the GaRON, which has a numerical value of three ELoHIM. +This is also a segulah (preternatural device) for [good] memory, as in, “My soul is constantly in my hand, [v’Toratkha lo shakhachti (I did not forget Your Torah)].” +My soul — This is an aspect of prayer, as is written (Song of Songs 5:6), “My soul came forth when he spoke.” +constantly in my hand — This is an aspect of clapping hands during prayer. Through this: +I did not forget Your Torah — This is because forgetfulness is constricted awareness, an aspect of Elohim. +Thus when he mitigates the judgments, as mentioned above, he is then in expanded awareness. He does not forget. Therefore, “V’toratkha Lo Shakhachti”—the first letters [of which are] ShaLeV. In other words, by mitigating three ELoHiM through three HaVaYaH, he does not forget. And this is specifically during prayer, for then he knows whether he is in constricted or expanded awareness. This is because the spoken word is a revelation of the mentalities, as is written (Proverbs 2:6), “knowledge and discernment are from His mouth.” + +Torah 47 + + + +Section 1 + +“Vaakhaltem Akhol Vsavoa (Then You Will Eat and Be Satiated) and praise the name of God your Lord who performed for you such wondrous deeds. Never again will My people be ashamed.” (Joel 2:26) +Someone steeped in the desire for eating is certainly far from the truth, and he is certainly beset by judgments. This is a sign of poverty as well. He will also come to ridicule and shame, as is written (Psalms 12:9), “K’RooM (that which is exalted) is degraded by the sons of man.” Once a person has to come on to human beings, his face changes like a KRooM (Berakhot 6b). +And know! [when] someone breaks the desire for eating, the Holy One performs miracles through him. For our Sages have taught: It is written: “[God]… who shows no countenance” (Deuteronomy 10:17), and it is written, “May God bestow His countenance upon you” (Numbers 6:26). The Holy One said: How can I not favor them? I said, “and you will eat and be satiated and bless” (Deuteronomy 8:10), yet they are stringent with themselves on an olive’s worth as well as on an egg’s worth (Berakhot 20b). We see, then, that favor results from breaking the desire for eating. +This is the explanation of “I will hide My countenance [from them], and they will be food [for their enemies]” (Deuteronomy 31:17). The explanation is: Because of the desire for eating, He hides [His] countenance. But a shining countenance is the rectification known as “and Truth.” This is the aspect of Yaakov, as is written (Micah 7:20), “Give truth to Yaakov.” He is also an aspect of tefilin. For Yaakov is tiPhERet, an encompassing of the colors—corresponding to tefilin, which is called Pe’ER (splendor), as is written (Ezekiel 24:17), “Put on your pe’er.” +And wealth stems mainly from truth. As our Sages taught: Truth stands (Shabbat 104a), and the Sages taught: “all the subsistence at their feet” (Deuteronomy 11:6) —this is his money, by means of which he stands (Pesachim 119a). +Our Sages also taught: “Your life will hang in the balance” (Deuteronomy 28:66) —this refers to someone who hangs up his tefilin (Berakhot 24a) ; alternatively—this is someone who has to purchase grain from the market (Menachot 103b). In other words, poverty results from a blemish of the tefilin, a blemish of truth. + +Section 2 + +2. The Land of Israel also receives essentially through the aspect of Yaakov, as is written (Genesis 37:1), “Yaakov lived in the Land.” This is why it is called “land of the living,” for tefilin are called life, as is written (Isaiah 38:16), “O God, [with these things] on them, they live.” +And this is its praise: “[It is a land] where you will not eat your bread in deprivation” (Deuteronomy 8:9). For, sometimes, a person eats bread due to poverty and not because of a lack of desire for other delectables. On the contrary, if he had other foods, he would not eat only bread. Thus this is the Land of Israel’s praise: You will not eat bread due to poverty, but because the desire for eating has been broken and eliminated. For [the Land of Israel] receives an illumination and an influx of bounty from the aspect of tefilin /Yaakov/truth, from which wealth stems. Thus it is that his eating only bread has nothing to do with poverty but with the breaking of the desire for eating. +This is the explanation of “a land that eats its inhabitants” (Numbers 13:32). The explanation is: It receives its influx of bounty from the aspect of Yaakov, as in, “Yaakov lived in the Land.” {“For this alone is his covering, it is the garment for his skin” (Exodus 22:26) . } +This is also the explanation of “For… it is the garment for his skin”—this is the leather of the tefilin (Tikkuney Zohar #69). The aspect of tefilin enters into it. +{On the face of it, this is incomprehensible. What does this have to do with what was said previously? However, his holy intention seems to have been that, as explained above, through tefilin —an aspect of truth/Yaakov—which we merit by breaking the desire for eating, we are spared indigence and poverty. This is the reason he connected this verse, “For… it is the garment…,” with this matter. +The explanation is: This verse was said concerning the poor and the indigent: “For this alone is his covering, it is the garment for his skin.” This alludes to the poverty of the Divine Presence in exile, which is from where the poverty of the exiled Jewish people mainly stems, as explained in the Tikkuney Zohar. +This is the meaning of “For this… is his covering, it is the garment for his skin”—this is tefilin. In other words, the tefilin are the essential garment that protects the Divine Presence and the Congregation of Israel against poverty. For tefilin eliminates privation. This is because, in the main, the bounty and wealth are drawn through the aspect of Yaakov, who corresponds to truth/ tefilin . +This is how I see to explain it.} +{“And I will provide aisev (forage) in your sadeh (field) for your animals, and you will eat and be satiated” (Deuteronomy 11:15).} And this is the explanation of “And I will provide AiSeV”—this is AB Shin (Tikkuney Zohar #51), an encompassing of the colors. “In your SaDeh for your animals”—when you SaDed (break apart) your animalistic quality. Then, the encompassing of the colors will be revealed, as in, “May God bestow His countenance upon you.” + +Section 3 + +3. But when a person causes a blemish in truth, in the encompassing of the colors, then the encompassing of the colors is turned into shame. He experiences shame, i.e., poverty, as in, “k’room is degraded by the sons of man”—his face turns different colors, like a kroom . + +Section 4 + +4. {“Naphtali is a hind let loose, which brings forth words of shepher (acclaim)” (Genesis 49:21) . } Now we, the Jewish people, receive the influx of bounty by way of the Land of Israel. And the influx of the Land of Israel is the illumination of Yaakov’s face, the illumination of the tefilin. This is why it is written about it, “which brings forth words of shepher.” For shepher corresponds to pe’er, an aspect of tefilin. In other words, [the Land of Israel] provides us with the letters of illumination that it received from tefilin . +This is also the explanation of “See to [live] life with an ishah” (Ecclesiastes 9:9). The first letters of Hanotein Imrei Shepher are IShaH. And this is specifically “See to life,” because tefilin are called life. And this is “Naphtali is a hind let loose”—NaPhTaLI has the same letters as TePhiLlIN . + +Section 5 + +5. Thus when we eat the true bounty that comes by way of the Land of Israel, and afterwards with that strength recite the praise of the Holy One, then heaven and earth are made anew. As our Sages taught: “saying to Zion: ‘You are My people’” (Isaiah 51:16) —do not read this ami (My people) but imi (with Me), in partnership with Me (Zohar I, 5a). For the new heaven is made by means of the illumination of Yaakov’s face; and the new earth is made by means of the Land of Israel, because the influx of bounty goes by way of the Land of Israel. +We find then that he has now created another heaven and other constellations. He has consequently changed the [course of] nature impressed into the original constellations, which have now become new constellations. Thus it is that by breaking the desire for eating, miracles and wonders are made. + +Section 6 + +6. I first recorded this lesson as well on my own, and some things are more fully clarified in it. Then too, in the above version, which is Rebbe Nachman’s holy formulation, the explanation of the verse Vaakhaltem is lacking its conclusion. Thus that which one lacks, the other reveals…. I have therefore also inserted the following copy of the version which I recorded on my own: +“Then you will eat and be satiated and praise the name of God your Lord [who performed for you such wondrous deeds. Never again will My people be ashamed].” +When someone is free of the desire for eating, he can be a miracle worker. But when someone is steeped in the desire for eating, it is a sign that he is a liar. Likewise, even a righteous person who was already free of the desire for eating, if he fell from his level and succumbed to the desire for eating—it is a sign that falsehood has issued from his lips. It also shows that Above he is beset by judgment. And it is also an indication of poverty. +The matter is as follows: It is written, “and you will eat and be satiated and bless.” Apparently, from this comes the argument of the Evil Inclination that one ought to eat and be satiated, filling himself, and afterwards bless God. However, in truth, our Sages taught: It is written, “[God]… who shows no countenance,” and it is written, “May God bestow His countenance upon you”…. Will I then not favor them after I said, “and you will eat and be satiated and bless,” and yet they are stringent with themselves from an olive’s worth to an egg’s worth? +Now, this is a wonderful allusion. If the Jewish people are so stringent not to eat too much, just “from an olive’s worth to an egg’s worth,” then, they are in an aspect of “May God bestow His countenance” and there is a show of favor. But if it is the reverse, God forbid, then from the positive [deduce the negative]. For when they are steeped in the desire for eating, there is a hiding of the countenance, God forbid. This is the meaning of “I will hide My countenance… and they will be food [for their enemies].” That is to say, if they are steeped in the desire for eating, then “I will hide My countenance,” God forbid. +And behold, a show of favor is an aspect of truth, as explained in the kavanot -meditations of the Thirteen Attributes: The rectification Truth is the illumination of the countenance. And this is as we said: Someone steeped in eating is far from truth, because the countenance, which is the Attribute of Truth, is hidden from him. + +Section 7 + +7. And behold, the entire world is sustained on an influx of bounty from the Land of Israel, as is known. And the Land of Israel itself receives the bounty from truth, the attribute of Yaakov, as is said, “Give truth to Yaakov.” +[Yaakov] is also an aspect of Tiferet, which is an encompassing of the colors. He also corresponds to ShaMaYiM (heavens): aiSh (fire) and MaYiM (water), which is also an encompassing of the colors. +This is also hinted at in the Torah: “a land that eats its inhabitants.” For it is difficult [to understand]. Yes, it is true that the spies said something false. But how could their lie be written in the Torah, which is truth? It must therefore be that in these words there is an allusion to something true. +There is a hint here to what is mentioned above: “a land that eats.” That is to say, its eating and bounty are from the aspects of “its inhabitants.” This is an aspect of “Yaakov lived,” for, as explained, he is the Attribute of Truth. +[Yaakov] is also an aspect of tefilin, which is called pe’er, the attribute of Yaakov. + +Section 8 + +8. {“Naphtali is a hind let loose, which brings forth words of shepher (acclaim).”} Therefore, the Land of Israel is called “a hind let loose, which brings forth words of acclaim,” as our Sages expounded. That is to say, the Land of Israel is “a hind let loose” in ripening her fruits, and her bounty is from the Attribute of Truth—the aspects of Tiferet and tefilin. This is “which brings forth words of acclaim,” for shepher corresponds to pe’er, an aspect of tefilin. There is also a hint here: NaPhTaLI has the same letters as TePhiLIN. +Concerning this there is also a hint: “See to [live] life with an ishah.” IShaH is an acrostic for Hanotein Imrei Shepher. And this is “See to life,” because tefilin are called life. As our Sages taught: “O God, [with these things] on them, they live,” which they expounded concerning tefilin (Menachot 44a). This is because it is said of tefilin (Berakhot 6a): “All the nations of the world will see that God’s name is associated with you.” In other words: “See to life,” which is tefilin, “with an ishah”—the first letters of Hanotein Imrei Shepher, which is also an aspect of tefilin, as explained. + +Section 9 + +9 . And this is the meaning of “It is a land where you will not eat your bread in deprivation.” That is to say, “a land,” which is an aspect of truth. He is then in an aspect of an illuminated countenance and does not choose pleasures. Therefore “not in deprivation”—due to indigence and poverty—“will you eat your bread” but not other delicacies. Rather, it is because he is in the aspect of truth and detached from the desire for eating, and chooses to eat only bread. +Therefore the Land of Israel is called “the land of the living.” For her bounty is from the attribute of Yaakov, of whom it is said: Our patriarch Yaakov never died (Taanit 5b). It is also an aspect of tefilin, which are called life. We see, then, that when someone embraces the Attribute of Truth, his livelihood is abundant. For the influx of bounty comes from the Attribute of Truth, as explained. +This is the hint “Truth stands.” For our Sages expounded on the verse “all the subsistence at their feet”—this is a man’s money, which stands him on his feet. Thus: “Truth”—when someone who embraces the Attribute of Truth; “stands”—this is his money, which stands him on his feet, and his livelihood is abundant. But “falsehood does not stand,” for he is in [a state where] the countenance, the aspect of truth, is hidden. +This is why whenever there is any misfortune, may none come, [the rabbis] decree a fast. Being that the Jewish people are suffering misfortune, they are in a state of a hidden countenance, the aspect of judgments. Therefore, they decree a fast, to break the desire for eating. So that then there will be the aspects of an illuminated countenance and a show of favor, which are aspects of mitigating and eliminating the judgments. As explained above: Will I then not favor them… when they are stringent with themselves…? + +Section 10 + +10. With this you can understand the wonders in the words of our Sages, who expounded on the verse “Your life will hang in the balance”—this refers to someone who hangs up his tefilin. They also said: This refers to someone who buys from a baker (Menachot 103b). This is what we said: For these and those are both the words of the Living God. They are the same; being that he hangs up his tefilin and so causes a blemish in tefilin, which is the Attribute of Truth, he is then in [a state of] a hidden countenance. Thus his bounty diminishes, his sustenance is limited, and he must buy from a baker. +It is therefore written about the Land of Israel (Deuteronomy 11:12), “God your Lord constantly keeps His eyes on it.” This is because “he who speaks falsely will not remain in My sight” (Psalms 101:7). But the Land of Israel, which is the Attribute of Truth, “God… constantly keeps His eyes on it.” + +Section 11 + +11. And behold, when the tzaddik eats to satiate his soul and not out of physical desire, he is then in a state of a show of favor and is nourished from the Attribute of Truth. And so when with the strength from this eating he stands up to acclaim and praise God, then from him emerge words of truth. These are the aspect of Yaakov, the attribute of Tiferet, which is the encompassing of the colors and an aspect of ShaMaYiM (heavens): aiSh (fire) and MaYiM (water). [The words] are also an aspect of the Land of Israel, whose bounty is also from the attribute of Yaakov, as explained. +Therefore, with this strength a person becomes a partner to the Holy One in creating heaven and earth, which are in an aspect of truth—through the holy words that flow out and emerge from him also in an aspect of truth. +And this is the meaning of what we said above, that the Land of Israel is “a hind let loose,” and this is Hanotein Imrei Shepher. For when someone is nourished from the aspect of the Land of Israel—which is “a hind let loose,” the aspect of truth—as a result, “which brings forth words of acclaim.” That is to say, from itself and its strength [the Land of Israel] brings forth “words of acclaim,” which connotes Tiferet. These are words of truth, and so he will be capable of creating heaven and earth, which are also from the Attribute of Truth, as explained above. +Of him it is said, “saying to Zion: ‘You are My people’”—do not read this ami (My people) but imi (with Me). Just as I make heaven and earth with My word, you, too… with a word. For with words of truth he is capable of creating heaven and earth. {This is also the meaning of “saying to Zion.” That is, by means of words of truth—which corresponds to the words of Zion, the words of the Land of Israel, which is an aspect of truth—as a result, “You are My people.” Do not read this ami …, as explained above.. +And because he is capable of creating a new heaven and earth, he can perform miracles in heaven and on earth. This is because God guides His world according to the dictates of nature, and nature is determined by the conduct of the constellations, as is known. And since the tzaddik can create new heavens, he changes all the constellations and makes nature anew. Therefore, he can certainly perform miracles, which are a change of nature. The matter is a wonder, and so consider it well. + +Section 12 + +12. And this is [the explanation of the opening verse]: {“Then you will eat and be satiated and praise the name of God your Lord who performed imakhem (for you) such wondrous deeds. Never again will My people be ashamed.”} +Then you will eat and be satiated — That is to say, whatever you eat, whether much or little, you will be satiated. You will not be steeped in the desire for eating, and so you will be in a state of a show of favor, nourished by the Attribute of Truth. And with the strength from this eating, +and praise the name of God your Lord — As mentioned above. Then, you will be partners with God in creating heaven and earth. +This is: who performed IMakhem — That is, “Do not read this ami (My people) but IMi (with Me). Just as I….” And since you are capable of creating heaven and earth, therefore such wondrous deeds — you will be able to perform wonders and miracles in heaven and on earth. +Thus, the verse concludes: Never again will My people be ashamed — This is because the aspect of shame is also an encompassing of the colors. For the redness [of the cheeks] disappears and is replaced with whiteness (Bava Metzia 58b), and his face turns different colors. This is the attribute of Tiferet from the fallen attributes. +According to this, how sweet are the words of our Sages: Once one has to come on to human beings, his face changes like a kroom. It turns different colors. For once he has to come on to human beings—i.e., because he blemished the Attribute of Truth and is in [a state of] a hidden countenance, [the countenance] being the Attribute of Truth, an encompassing of the colors—therefore, his face turns different colors, like a kroom, which is also the attribute of Tiferet from the fallen attributes. For “God made one to contrast the other” (Ecclesiastes 7:14). +Now this verse can be expounded as if [one were sculpting] clay: “Then you will eat and be satiated”—in the aspect of truth, as above. And so you will be capable of performing wonders: “who performed for you such wondrous deeds.” Then, “never again will My people be ashamed.” Being that you are in an aspect of truth, an encompassing of the colors, you have no need to be embarrassed, which is an encompassing of the colors in the fallen attributes. Therefore, “never again will My people be ashamed.” +And this is the meaning of “And I will provide forage in your field for your animals, and you will eat and be satiated.” As explained in the Zohar: AiSeV (forage) is AB Shin —three heads, three Patriarchs, which are the colors. +That is: “in your SaDeh (field) for your animals”—you should SaDed (break apart) your animalistic quality. “And you will eat and be satiated”—to eat and be satiated, being satisfied with a little. Then, “And I will provide aisev.” + +Torah 48 + + + +Section 1 + +“Al Asher Me’altem (This Is Because You Broke Faith) with Me among the Israelite people, at the Waters of Merivah (Conflict) at Kadesh in the wilderness of Tzin…. You will therefore view the land from a distance, but you will not enter it.” (Deuteronomy 32:51-52) +T ZeYReY is an aspect of “And [God] YiYTZeR (formed)” (Genesis 2:7)—a formation for good, a formation for bad; a formation for reward, a formation for punishment—corresponding to judgment and compassion. +This is also the aspect of Binah, which is where the fetus is formed, as is written (Proverbs 2:3), “Im (If) you call to Binah .” And there are two aspects there: lovingkindness and judgment. For judgment is aroused from there (Zohar III, 10b). +And [ Binah ] is an aspect of SuKkah, as is written (Psalms 139:13) , “You SuKeini (covered me) in my mother’s womb.” It also corresponds to the power of prayer—i.e., we pray energetically, [as in,] “All my bones will say” (ibid. 35:10) . And this is the aspect of SuKkah, as is written (Job 10:11) , “You SoKhekheini (shielded me) in bones and sinews.” This is because <the KoaCh (energy)> a person puts into the letters <of prayer> is the Khaf Chet (twenty-eight) letters of the Act of Creation with which the world was created. And the Ten Sayings by which the world was created (Avot 5:1) receive koach from these khaf chet letters . +Now, the words that a person recites energetically are themselves the words of the Holy One. This is the aspect of “I put My words in your mouth <and with the shade of My hand I covered you>” (Isaiah 51:16) . <“I put My words in your mouth,”> for they are the very words of God. And they are “His koach (powerful) works” (Psalms 111:6). +And the Sayings by which the world was created are an aspect of lovingkindness, as is written (Psalms 89:3) , “For I said: The world is built on lovingkindness.” And lovingkindness is an aspect of sukkah, an aspect of embracing. This is: “I put My words in your mouth,” then “and with the shade of My hand I covered you”—this being the aspect of sukkah, which corresponds to the shade of the hand, the right hand ’s embrace (Zohar III, 214b). +However, those words <which contain no holiness> cause an arousal of <another sukkah, an aspect of> a sukkah of idolatry. This is the sukkah of <the nations,> as is written (Psalms 144:11) , “whose mouth speaks lies and whose right hand is a right hand of falsehood”—the embrace of the Other Side. +This is the meaning of “conceal them in a sukkah from quarrelsome tongues” (Psalms 31:21) . For when the tongues of the idolators become overpowering, God forbid, then the Shekhinah (Divine Presence) quarrels with the Holy One. As is written in the Tikkuney Zohar (#21, p.45b) : “Hear, O mountain, the quarrel <with God>” (Micah 6:2) —She riv (quarrels) for the sake of Her children in exile. But in the Land of Israel She is rabi (master), because the letters RIV are turned into RaBI. +And, in essence, the Land of Israel is the result of “His koach works,” as in, “He informed his people of His powerful works, to give them the heritage of the nations.” But when this koach —the aspect of sukkah —is blemished, then the nations of the world gain power. The right hand of falsehood becomes overpowering, and rabi is turned into riv . Then, She quarrels for the sake of Her children, who have been chased away from their Father’s table and have been expelled from their land. + +Section 2 + +2. Because of this, sukkah —i.e., energetic prayer—is a preternatural aid for having children. This is why Sukkot is immediately followed by Shemini ATZeReT; for the Female OTZeReT (retains) and absorbs the drop so that She does not miscarry. +And this is the aspect of “You sukeini (sheltered me) in my mother’s womb”—i.e., the aspect of sukkah is turned into an aspect of pregnancy. Because of this, Chanah prayed “upward to God” (1 Samuel 1:10). “Al < YHVH>,” in that she is an aspect of sukkah. +{“Behold, children are the heritage from God; the fruit of the womb, a reward” (Psalms 127:3).} The Land of Israel, too, is a preternatural aid for having children, as our Sages taught: “Go forth from your native land” (Genesis 12:1) —and there, you will merit children (Rosh HaShanah 16b). For “children are the heritage from God.” And this is because “the fruit of the womb, a reward” is the reward for sukkah, corresponding to “You sukeini in my mother’s womb.” +For, in essence, the Land of Israel is the result of “His koach works,” as in, “His koach works, to give them the heritage [of the nations].” And this koach is an aspect of sukkah, “All my bones will say”; an aspect of “You sokhekheini of bones and sinews”; and of “I put My words in your mouth and with the shade of My hand I covered you.” + +Section 3 + +3. {“Mortal! He told you what is good and what God demands of you; nothing more than to act justly, love chesed (kindness), and walk modestly with God your Lord” (Micah 6:8) . } This is: +Mortal! He told you what is good and what God demands of you ; nothing more than to act justly — This is the judgment, an aspect of “His left hand was under my head” (Song of Songs 2:6). +love CheSeD — This corresponds to the inner ChaSaDim (benevolences). +and walk modestly — This corresponds to makifim (envelopments), the aspect of sukkah . +For the sukkah’s walls must be two of full size—this being Netzach and Hod —and a third of at least a handbreadth—corresponding to Yesod. And this is the aspect of walk modestly. “Modestly” is Yesod, “reveal a handbreadth and conceal a handbreadth” (Nedarim 20b). And “walk” corresponds to Netzach and Hod. +with God your Lord — This corresponds to the Land of Israel. For whoever lives in the Land of Israel is like one who has a God (Ketuvot 110b). This is because the Land of Israel is made from the “His koach works,” as mentioned above. + +Section 4 + +4. {“Then I will turn all peoples to a pure tongue, that they may all call in the name of God and serve Him with one accord” (Zephaniah 3:9).} But in the future, the nations of the world will be tested through the mitzvah of sukkah (Avodah Zarah 3a). <The verse> “Then I will turn all peoples to a pure saphah (tongue)” will then be <fulfilled>. SaPhaH is an acrostic for Sachar Pri Habaten (“the fruit of the womb, a reward”)—i.e., an aspect of sukkah, as explained. +Also then the “quarrelsome tongues” <will> revert, and the aspect of riv will no longer exist, as mentioned. There will be one tongue, to “serve Him with one accord.” And so then truth will gain power, as is written (Proverbs 12:19), “A truthful tongue abides forever.” In other words, even the idolators will return to “serve Him with one accord.” +{“If you do good, se’eit (there is uplift). But if you do not do good, lapetach chatat roveitz (sin couches at the door)” (Genesis 4:7) . } This is, “If you do good, Se’EiT”—an acrostic for Sephat Emet Tikon (“A truthful tongue abides”). “But if you do not do good, Lapetach Chatat Roveitz”—an acrostic for RaCheL, backwards. [Backwards indicates that it is] with face turned aside, an aspect of quarrel. She quarrels about the exile, because the nations of the world—“quarrelsome tongues,” “whose mouth speaks lies”—gain power. + +Section 5 + +5. And this is the explanation [of the opening verse]: {“This is because you broke faith with Me among the Israelite people, at the Waters of Merivah (Conflict) at Kadesh in the wilderness of Tzin…. You will therefore view the land from a distance, but you will not enter it.”} +Waters of MeRiVah, Conflict — This corresponds to the waters of the chasadim, an aspect of sukkah, which spares one MeRiV (from quarrelsome) tongues, as is written, “conceal them in a sukkah from quarrelsome tongues.” +Kadesh — Onkelos renders this as ReKeM, which suggests RiKeiM (shaped) and TZiYeR (formed), an aspect of TZeYReY, as explained. From this, the fetus is formed. +the wilderness of TZIN — This suggests TZINei (palms) of the Iron Mount, which suggests TaMaRim (date-palms), which suggests TeMuRah (exchange) and inversion. +The explanation is: The Holy One instructed them to speak to the rock, so that, as Rashi explains, the Israelites would draw an inference from minor-to-major regarding reward and punishment. But they <blemished> the spoken word and, God forbid, caused the right hand of falsehood to become overpowering, as in, “<whose right hand is a right hand of falsehood>.” +This is the explanation: tzin suggests exchange—the exchange of holiness, the exchange of the tzeyrey, the exchange of the sukkah of holiness, a sukkah of the evil forces is made, God forbid. Because of this, their punishment was: +You will therefore view the land from a distance, but you will not enter it — For the Land of Israel is from “His koach works.” + +Torah 49 + + + +Section 1 + +“Lashemesh Sam Ohel Bahem (He Set Up a Tent in Their Midst for the Sun), which is like a groom emerging from the nuptial chamber, like a warrior eager to run the course. Its source is at the edge of the heavens, its circuit is to their end; nothing escapes its burning heat. The Torah of God is perfect, restoring the spirit.” (Psalms 19:5-8) +Before the creation, the Light of the Holy One was ein sof (infinite). +But the Holy One wanted His Malkhut (Kingship) to be revealed, and there can be no king without a nation. Thus, He had to create human beings who would accept the yoke of His Kingship. +Yet it is impossible to perceive a revelation of His Malkhut except through the attributes. Through the attributes we perceive His Godliness and know that there is a Lord, a Ruler, and an Authority. He thus contracted the Light of Ein Sof (the Infinite One) to the sides, leaving a hollowed space. And within this Chalal Hapanuy (Hollowed or Vacated Space) He created the worlds, which are themselves the attributes. +The designer of the attributes is the heart—i.e., the Chokhmah (Wisdom) of the heart, as it is written (Exodus 31:6), “I have placed wisdom in the heart of all those who are wise of heart.” Thus, the main formation [of these attributes] took place with Chokhmah, as it is written (Psalms 104:24), “You created everything with wisdom.” We see then that the heart is the TZayaR (designer), as it is written (ibid. 73:26), “TZuR (rock) of my heart.” +But there is a YeTZiRah (formation) for good and for evil. As our Sages taught: “And [God] YiYTZeR (formed)” (Genesis 2:7) —with two Yods. These are two YeTZaRin (inclinations): the good inclination and the evil inclination. In other words, good thoughts are the good inclination and evil thoughts are the evil inclination. This is because the inclinations are essentially the thoughts and wisdom of the heart, as it is written (Genesis 6:5), “for the inclination of his heart’s thoughts….” Thus, when a person thinks evil thoughts, he clogs up creation’s Space, which is where the attributes are revealed. +For the heart is “the TZuR of the worlds” (cf. Isaiah 26:4) —i.e., the < TZayaR> of the attributes—because with respect to the light from the flaming of a Jew’s heart, it would be impossible to reveal the attributes. This is because the light from its flaming reaches to Ein Sof. In other words, there is ein sof (no end) and no limit to his yearning. +Hence, a person has to contract the flaming so that there remains a space in the heart, as it is written (Psalms 109:22), “and my heart is hollowed within me.” By contracting the flaming, he can come to a revelation of the MiDot (attributes)—i.e., to serve God in stages and with MiDah (measure). +The good thoughts in the heart are the good inclination, through which good deeds and attributes are revealed. This is a formation for good. <Thus, when a person thinks good thoughts, he purifies the Space of creation.> +But when a person thinks evil thoughts, he clogs up the heart in the aspect of a foreskinned heart, and he spoils the creation—i.e., the Chokhmah in the heart. This is because the evil inclination is the foolishness of the heart, as it is written (Deuteronomy 10:16), “Circumcise the foreskin of your heart,” which Onkelos renders: “your heart’s foolishness.” Thus, foolishness is the spoiling of the creation which comes about through wisdom. +We see then that when a person thinks good thoughts in his heart on how he might serve God, his heart is then in the aspect of “tzur of my heart,” and of “and my heart is ChaLaL (hollowed) within me.” For within the ChaLaL (Space) his deeds are revealed. And through his good deeds and attributes it is revealed that he wholly accepts the yoke of the Kingship of Heaven. +This is the explanation of “Sharim (singers) and cholelim (dancers) alike [will proclaim:] ‘All my thoughts are of you’” (Psalms 87:7). +“ShaRim” is the aspect of revealing <His> Kingship, corresponding to “SaRah (she ruled) over the entire world” (Berakhot 13a), and to “Then God will be King [over the entire world]” (Zechariah 14:9). “And ChoLeLim alike [will proclaim:] ‘All my thoughts are of you’”—i.e., the revelation of His Kingship is commensurate with the ChaLaL made through his holy thoughts. + +Section 2 + +2. This corresponds to (Deuteronomy 11:13) “and serving Him with all your heart.” What is the service of the heart? It is prayer (Taanit 2a). For prayer is the aspect of the kingship of David, as it is written (Psalms 109:4), “but I am prayer.” And prayer, in the main, is dependent upon the heart. One should devote his entire heart to it, so that it is not in the aspect of ‘and they honor Me with their lips, but their heart is far from Me’ (Isaiah 29:13). This is because prayer in the heart is the aspect of revealing His Kingship within the Vacated Space, within the attributes, within the worlds. + +Section 3 + +3. This is also the aspect of the heh. It was a dalet, but turned around and became <through this the aspect of> a heh. It was a DaLet —this connotes DaLah (poverty stricken) and poor. In other words, this is when a person clogs up his heart with foolishness—for “poor” is only in knowledge (Nedarim 41a) —so that it is then the aspect of dalet. But when he sanctifies his thoughts, there being no sanctity with less than ten (Megillah 23b), this is the yod that he draws into the dalet so that it becomes a heh. + +Section 4 + +4. When prayer erects the aspect of Malkhut, corresponding to “and serving Him with all your heart,” this is the aspect of “she is the olah (burnt-offering)” (Leviticus 6:2). [This is] the aspect of “Who is this that olah (ascends)” (Song of Songs 8:5) —”who” ascends together with “this.” +They are two houses: an upper house and a lower house. Both of them undergo an ascent, for “I will not enter the city until holiness is in your midst.” +{The explanation is: Our Sages, of blessed memory, expounded the verse “Unless holiness is in your midst, I will not enter” (Hosea 11:9) —the Holy One swore that He would not enter Jerusalem of above until Jerusalem of below was built (Taanit 5a). +We find in the writings of the Ari, of blessed memory, that the mystical intention [behind this] is that Binah —Upper Imma, the upper house—is the aspect of Jerusalem of above. Malkhut —the lower house—is the aspect of Jerusalem of below. The union above, which is the aspect of the ascent of the upper house, is not complete until the aspect of Malkhut, which is the aspect of the ascent of the lower house, is built up and becomes perfectly complete. See there. +This is what Rebbe Nachman, of blessed memory, wrote: “‘Who’ ascends together with ‘this.’” For Binah is the heart; she is the aspect of the upper house, the aspect of “who.” Malkhut is the aspect of the lower house, the aspect of “this.” Through these aspects, which have been mentioned earlier in this lesson, these two houses—the upper house and the lower house, which are the aspect of “‘who’ together with ‘this’”—undergo an ascent. +In other words, by contracting the light of his heart’s flaming—in order that it not become excessively inflamed, so that he can serve God in stages and with measure—and by sanctifying his thoughts, without his thinking any evil thoughts, but rather always thinking holy thoughts—these being the aspect of the good inclination, the aspect of wisdom in the heart, through which he designs the good attributes and merits doing good deeds and actions, and [acquires] good attributes—through this, the aspect of Malkhut is revealed. For it is revealed that he wholly accepts the yoke of the Kingship of Heaven. +Then, the aspect of Malkhut, which is the lower house, undergoes an ascent. Then, too, specifically the upper house, which corresponds to “Binah is the heart,” ascends. For in truth they are one, and one is dependent upon the other. +In order to somewhat explain the matter we must go back and explain the theme of this lesson. The general principle of the lesson is that, as explained at the beginning of Etz Chaim, when God wanted to create the world, the Light of the Holy One was ein sof (infinite) and so there was no place for the creation of the worlds. He therefore, had to contract the Light of Ein Sof to the sides, so to speak, thus making a hollowed space. Within this Chalal Hapanuy (Hollowed or Vacated Space) He created all the worlds. And all the worlds were created by means of Chokhmah, as in, “You created everything with wisdom.” +Now, the essential purpose for creating the worlds was for the sake of Malkhut —i.e., in order to reveal His Kingship. This is possible only by means of the worlds, for there can be no king without a nation. Because of this there was a contraction of the Chalal Hapanuy, so that there would be a place for the creation of the worlds, so that God’s Kingship might be revealed. +All this is explained in the Zohar and the writings, and Rebbe Nachman, of blessed memory, explains how all this applies to every person. For each and every Jew is “a portion of God from above,” and the essence of Godliness is in the heart. Moreover, the Godliness in a Jewish heart is the aspect of ein sof. This is because the light of its flaming reaches to Ein Sof —i.e., there is no end or limit to its yearning. +Thus, considering the degree to which the heart of a Jew is set aflame, reaching all the way to Ein Sof, it would be impossible to perform any devotion or reveal any good attribute. For by virtue of its great flaming till Ein Sof, he is incapable of doing anything—this being the aspect of the beginning of creation, when there was no room for the creation because everything was Ein Sof. This is because creation of the worlds [is creation] of the attributes themselves, as explained above. +Therefore a person certainly has to contract the light of his heart’s flaming, which is till Ein Sof, in order that he might serve God in stages and with measure. For God desires our service, that we serve Him with devotions and good attributes, which is possible only by means of the contraction, as explained above. +Thus, when he contracts the light of his heart’s flaming, there is an hollowed space left in the heart, corresponding to “and my heart is hollowed within me” (this being the deeper meaning of the Vacated Space at the beginning of creation). And within this hollowed space, his good attributes—this being the deeper meaning behind the creation of the worlds that took place within the Chalal Hapanuy —are revealed. For the attributes are themselves the worlds, as explained above. +In other words, by means of the contraction, his having contracted the light of the flaming, the aspect of the Chalal Hapanuy is made, corresponding to “and my heart is hollowed within me.” Through this he serves God in stages and with measure, doing good deeds and [acquiring] good attributes. For all this is the aspect of revealing the attributes, the worlds, within the hollowed space in the heart. +Now, the creation of the worlds was mainly by means of Chokhmah, as explained above. This is the aspect of why the essence of serving God, meriting good attributes and deeds, is through guarding the wisdom in the heart—i.e., the thought in the heart. For we must carefully guard the thought in the heart, which is the aspect of a wise heart—this being the essence of the inclinations. The good thoughts are the good inclination, and the evil thoughts are the evil inclination. +In other words, when he thinks good thoughts, this being the aspect of the wisdom in the heart, then, as a result, he merits good deeds and attributes. This is the aspect of the revelation of the creation/the attributes within the Chalal Hapanuy by means of the wisdom in the heart, which, as explained above, is the aspect of the good thoughts in the heart. But when he thinks evil thoughts, God forbid, he then spoils the space in the heart, this being the deeper meaning of the Vacated Space. Hence, he clogs up the space in the heart, in the aspect of a foreskinned heart. This is the aspect of the spoiling of the creation, which came about through the wisdom in the heart, as explained above. +Thus, the crux of the service—for which we need the above mentioned contraction and to think good thoughts in order to merit good deeds and good attributes—is entirely so as to reveal His Kingship. Creation was essentially for this purpose. For by meriting through all of the above to good deeds and attributes, he wholly accepts the yoke of the Kingship of Heaven. This is the aspect of the revelation of God’s Kingship, which is revealed by means of the creation of the worlds that are within the Chalal Hapanuy through Chokhmah. +The principle is that the creation of the worlds and serving God through good deeds and attributes are one and the same aspect, as explained above. Understand this well. +And once God’s Kingship is revealed through his good deeds and attributes, which were revealed within the space inside his heart, this is the elevation of the above mentioned two houses—“‘who’ together with ‘this,’” the upper house and the lower house. For the revelation of Malkhut is the aspect of the lower house, whereas the beginning of the contraction, which is the hollowed space in the heart, is the aspect of the upper house. This is because the main intention behind the contraction was in order to serve God so as to merit revealing God’s Kingship. Therefore, the rectification and elevation of the upper house is not complete until there is an ascent of the lower house—i.e., until God’s Kingship is revealed—as this is the intended purpose behind the creation. +And so, when God’s Kingship is revealed, precisely then the upper house undergoes an ascent. For precisely then, the two of them, the upper house and the lower house, ascend together in the aspect of “Who is this that ascends”—”who” ascends together with “this,” as explained above. For “I will not enter the city until holiness is in your midst”—the Holy One will not enter Jerusalem of above, which is “Binah is the heart,” until Jerusalem of below, the aspect of the revelation of God’s Kingship, is built. +Now all this is the aspect of prayer, which is the service of the heart. For prayer of the heart is the aspect of revealing His Kingship that is within the heart’s hollowed space. +Consider this well, because the ideas are very, very deep and Rebbe Nachman, of blessed memory, was brief and said everything through hints, like one who converses by making gestures. Yet for the discerning, the words are unambiguous. The main thing is to fulfill them simply: to carefully guard oneself from evil thoughts, for evil thoughts are the essence of the evil inclination—corresponding to “a formation for evil.” Therefore, a person must carefully guard his thinking and force himself to always think good thoughts, which are the aspect of the good inclination, and merit thereby good deeds and good attributes, etc., to pray attentively and to repent. +Thus, at the outset, a person has to contract the flaming of his heart, so that it should not burn excessively. For it is necessary to serve God specifically in stages and with measure, and [with] all the other holy and pure paths and proper counsels that it is possible to cull from this awesomely holy lesson. “There is still more to say for God” (Job 36:2) about this, and it will be somewhat explained elsewhere, for many reams of paper would not be enough when clarifying even one of his awesome teachings. Let this suffice for the present.] {Let us return to the original topic.. +Because of this, Nissan is called AVYV (spring): an Aleph with a Vet, a Yod with a Vet. This is the upper union and the lower union. + +Section 5 + +5. This is the aspect of the song that will be roused in the Future. It is a simple-twofold-threefold-fourfold song, this being the Ten Kinds of Song. +This is the heh, which is a dalet and a yod. The dalet is the aspect of a simple-twofold-threefold-fourfold song; the yod is the aspect of the Ten Kinds of Song. +This <comes about> through the revelation of His Kingship, in the aspect of “sarah (she ruled) over the entire world.” And SaRah is the aspect of ShiR (song), corresponding to “Then the ShaRim (singers) will be like flute players.” This is also the aspect of the kingdom of David, for he is “the sweet singer of Israel” (2 Samuel 23:1). +This is the explanation of: If your wife is short, bend down and l’ chish (listen) [to her] (Bava Metzia 59a). Rashi comments: listen to her counsel. +In fact, a Godfearing woman is the aspect of advice. When the prayer—i.e., the aspect of <David’s> kingdom—is lowly and KaTNut (constricted)—in the aspect of “your wife is short,” and “we have a KTaNa (little) sister” (Song of Songs 8:8) —it corresponds to “the KaTaN (lesser) light” (Genesis 1:16), in the aspect of “his counsel falls away” (Sanhedrin 22a). +[When prayer is lowly] it is necessary to erect it, in the aspect of “I will erect the <fallen> sukkah (booth) of David” (Amos 9:11). SuKkah is SaRah, for “she SaKhtah (foresaw) with the spirit of holiness” (Megillah 14a), and Sarah is Malkhut. [Prayer is also] the aspect of “the counsel of God that will stand” (Proverbs 19:19), and the aspect of “the two great lights” (Genesis 1:16). +This is “L’ChiSh (listen) to her” <and> accept her counsel—<the aspect of> the ascent of the prayer, which is [recited] b’LaChaSh (silently), for it is the service of the heart. + +Section 6 + +6. This is also the aspect of repentance, as it is written (2 Samuel 23:1), “set OL (on high)”— OoLah (the yoke) of repentance (Avodah Zarah 4b-5a). TeShUVaH (repentance) is the letters TaShUV Heh (return the heh): the dalet is made into a heh. +Now the essence of repentance is dependent upon the heart, as it is written (Isaiah 6:10), “understand with its heart and so repent.” This corresponds to “Who is this that ascends”—”who” olah (ascends) together with “this”; the oolah of repentance—the ascent of repentance together with “who.” +This also corresponds to “Great is repentance, for it reaches to the Throne of Glory” (Yoma 86a). This is also, “Great is repentance, for it hastens the redemption” (ibid. 86b). +For in the Future, at the time that is entirely Shabbat, the Torah of the Hidden Ancient One will be revealed. As it is written (Isaiah 58:14), “then you will delight over God.” Specifically “over God,” that being the Hidden Ancient One. This is the essence of the delight of Shabbat. +And ShaBbaT is the aspect of TeShuVah (repentance), as it is written (Deuteronomy 30:2), “Then ShaVTa (you will return) to God your Lord.” +This is also the aspect of “Great is repentance.” He elevates repentance from the aspect of “the lesser light,” from the aspect of “we have a little sister,” to the aspect of big, to the aspect of “the light of the moon will be like the light of the sun” (Isaiah 30:26). “It reaches to the Throne of Glory”—i.e., through this he attains and comprehends the Torah of the Hidden Ancient One. +This is “the KiSay of Glory” that covers [this Torah] in the aspect of “KVaSim (sheep) to provide you with clothing” (Proverbs 27:26) —things that are KiVShon (mysteries) of the world will be under your clothing (Chagigah 13a). <And> they cover it in the aspect of “It is the glory of God to conceal a matter” (Proverbs 25:2). This is “the Throne of Glory”—it covers [the Torah of the Hidden Ancient One] out of [deference for] the glory of God, yet you will reach it and comprehend it. +This also corresponds to “BeREiShIT (In the beginning)”— Bet REiShIT, i.e., two beginnings. These are Rosh HaShanah and Nissan, for Nissan is also a beginning of the year. We also find in the Tikkuney Zohar: “And it is called Kabbalah when it is between the two arms of the King.” The two arms are Tishrei and Nissan, which are times of repentance. For <Nissan is also the aspect of> repentance, because in Nissan we are destined to be redeemed (Rosh HaShanah 11a), and redemption comes about only through repentance, as it is written (Isaiah 59:20), “A redeemer will come to Zion.” +Now knowledge of the [Hidden] Kabbalah—i.e., knowledge of the Torah’s [hidden] mysteries—will essentially be in the Future. Then, the Torah of the Ancient One will be revealed, in the aspect of the delight of Shabbat—corresponding to “then you will delight over God.” +This is the connotation of tiShReI; it connotes < ShIR> (song). And <in Nissan there is> PeSaCh—<i.e.,> Peh SaCh (a mouth that speaks). As it is written (Isaiah 30:29), “The shir will be for you as on the night when the festival is sanctified.” For <then> song and melody will be roused in the world, in the aspect of peh sach, in the aspect of “so that glory might sing to You and not be stilled” (Psalms 30:13). Specifically “and not be stilled”—i.e., a mouth that speaks. “Glory” is the aspect of “the King of glory” (Psalms 24:7), and of “SaRah over the entire world,” the aspect of the ShiR of the Future. + +Section 7 + +7. This is also the aspect of tzitzit —i.e., the aspect of t’kheilet, which utterly consumes and devours. For as a result of the revelation of Malkhut of Holiness, the Malkhut <of Evil> is eliminated. {“But you who are attached to God your Lord, you are all alive today” (Deuteronomy 4:4) . } +However the Jewish people, who are attached to [Malkhut], will receive their vitality <from her>. As it is written in the Zohar (I, 51a): “But you who are attached to God your Lord”—this being the aspect of t ’kheilet, which utterly consumes and devours—nevertheless, “you are all alive today.” For the essence of the vitality comes from there, in the aspect of “David, king of Israel, is alive and enduring” (Rosh HaShanah 25a). +This is also the aspect of KaLah (a bride), the aspect of t’KheiLet, which consumes and devours KoLa (utterly). But the Jewish people, who are attached to her, are alive and enduring. This corresponds to “for I will make KaLaH (an end) of all the nations…<but I will not make an end of you>” (Jeremiah 30:11). +This is the meaning of “But David’s soul teKhaL (longed)” (2 Samuel 13:39). David’s soul is the aspect of t’kheilet, <as is known>. And this is the aspect of (Berakhot 3b): A northern wind would blow on David’s harp and it would play. “A northern wind” is the aspect of judgments, gevurot (severities), the aspect of t’kheilet. Melody comes from there, in the aspect of “From the corner of the earth we heard song” (Isaiah 24:16). Specifically “corner,” for it is the aspect of t’kheilet. Thus, the aspect of “the sweet singer of Israel” is from there. +This is the aspect of the heh, a dalet with a yod. The dalet is the aspect of the “four corners,” corresponding to “From the corner of the earth.” The yod is the aspect of the Ten Kinds of Song, corresponding to “we heard song.” +This is also the explanation of “There shall be a tenth of an ayphah of solet (wheat meal) for the minchah (meal offering) [mixed with pressed oil, one-fourth hahin (of a hin)]” (Numbers 28:5). +In the main, the kalah —i.e., the aspect of t’kheilet —receives her strength in the aspect of “Imma (Mother) lends her garments to her daughter” (Zohar, Introduction, p.2a). This is because judgments issue from Binah; she is their source, so that through her they are mitigated. +This is the meaning of “He grieved in His heart” (Genesis 6:6) —in the aspect of judgments arise <out of the aspect of “Binah is the heart”>. “Then [God] said to Himself, ‘Never again will I curse’” (ibid. 8:21) —in the aspect of mitigating judgments at their source. +Now this is the explanation of “a tenth of an ayphah.” AYPhaH is AY PeH. “Malkhut is peh (mouth),” the aspect of the glory of God, “the King of glory.” When she ascends, the angels ask concerning her: “Ayeh (where is) the place of His glory?” <This is AY PeH.> And “a tenth” is the aspect of yod, the aspect of holiness, as explained above. +In other words, when a person wants to draw holiness into Malkhut in order to elevate her in the aspect of ay peh, <then> “solet for the minchah mixed with… oil”—he has to join the two houses so that they are one. <For> the upper house is called “solet for the minchah.” Minchah is the aspect of judgments, corresponding to “Yitzchak established the Minchah prayer.” SoLeT connotes <destruction, as it is written,> “SaLiTa (You trampled) all who strayed from Your statutes” (Psalms 119:118) ; for the upper house mitigates and shatters the judgments, in the aspect of “Who yemalel (can express) the gevurot (mighty acts) of God?” (Psalms 106:2). +It is necessary to “mix” the upper house with the lower house, which is called “oil.” This is the aspect of the kingdom of David, as it is written (Psalms 45:8), “therefore, God, your God, has anointed you with oil of joy.” +And as a result, “one-fourth HaHin”—the dalets are made into HeHin. + +Section 8 + +8 . This is the explanation [of the opening verse]: {“He set up an ohel (tent) in their midst for the sun, which is like a groom emerging from the chupah (nuptial chamber), like a warrior eager to run the course. Its source is at the edge of the heavens, and tekufato (its circuit) is to their end; nothing escapes its burning heat. The Torah of God is perfect, meshivat nafesh (restoring the spirit).”} +He set up an ohel in their mid st for the sun — For the tzaddik is called “sun,” as in the teaching of our Sages (Kiddushin 72b): Even before Eli’s sun set, Shmuel’s sun rose—”The sun rises and the sun sets” (Ecclesia st es 1:5). +Now the rising of the tzaddik’s sun—i.e., his perceptions—is only because of the Jewish people, as in the teaching: “Go down, because your people have become corrupt” (Exodus 32:7) —I gave you greatness only because of the Jewish people (Berakhot 32a). This is “an oHeL (tent) in their midst.” It connotes <sunrise>, similar to “when HiLo (He shone) His light” (Job 29:3). +And this is “in their midst”—because of the Jewish people. Thus, when the Jewish people become immersed in the secular wisdom of the nations, God forbid, then the tzaddik falls from his [level of] perception. His perception becomes shrouded and covered. +But when the Jewish people depart from the wisdom of the nations, then: +which is like a groom emerging from the chupah — The tzaddik departs from the chupah and covering that he had until now. And then, +like a warrior eager to run the course — For the tzaddikim are “mighty warriors who do His word, harkening to the sound of His word” (Psalms 103:20). It takes strength to run this course that they could have traversed during the time the Jewish people were being reprimanded <by God>. Thus, now they run this road with great speed. +This strengthening is the aspect of tzitzit / t’kheilet, the aspect of makifim (encircling intellects), <as is known>. And this is: +Its source is at the edge of the heavens, and teKuFato — This is the aspect of maKiFim. With this aspect of t’KheiLet we make an end of and devour <all the nations>, in the aspect of “for I will make KaLah of all the nations.” This is: +nothing escapes its burning heat — “Its burning heat” is the aspect of <the above mentioned> KaLaH, as it is written (Psalms 59:14), “In burning wrath KaLeH (put an end) to them; put an end to them so that they are no more.” +And through this, one merits comprehending the Torah of the Ancient One, in the aspect of the delight of Shabbat, as explained above. And this is: +The Torah of God is perfect — For it is the Torah of the Ancient One, which is still perfect in that they have as yet not perceived any of it. +meShiVaT NaFeSh — This is the aspect of <the delight of> ShaBbaT, for “on it He ShaVaT (ceased working) and yeNaFaSh (withdrew into the spiritual)” (Exodus 31:17). + +Section 9 + +9. Now this is the reason the bride sends the groom a tallit. For the tzaddik receives his strength through the Jewish people, as in, “He set up a tent in their midst for the sun.” +This is why they say “ELaH” at a wedding, on account of “she is the OLaH (burnt-offering),” as explained above. This is because joy is in the heart, as it is written (Psalms 4:8), “You put joy in my heart.” This also corresponds to “Who is this that ascends”—”who” olah (ascends) together with “this.” +And the singing of songs at a wedding is the heh, the dalet and the yod, a simple-twofold-threefold-fourfold song, as explained above. This is also why they cry “Shabbos,” because through this we merit the delight of Shabbat, the Torah of the Ancient One. + +Section 10 + +10. As for why money is given when they cry “Shabbos,” it is because the Torah of the present has a left and a right—”and in her left hand riches” (Proverbs 3:16). But in the Ancient One there is neither left nor riches (Zohar III, 129a). Because of this, when the Jewish people hear tidings of the Torah of the Ancient One, they give money. For they have no need of money, because in the World to Come there is neither eating nor drinking (Berakhot 17a). +This is the explanation of: {“Kings of armies flee in haste, and the one dwelling at home distributes the spoils” (Psalms 68:13) . } +“Kings of armies flee”—this refers to the tzaddikim, who are “His angels, mighty warriors.” They flee speedily and hastily in order to run the course, which is dancing. “And the one dwelling at home distributes the spoils”—and the Jewish people are those who distribute money. This is to show that there is no need for money, and that in the aspect of the Ancient One there is no left side. The first letters of Bayit Techalek Shalal (“home distributes the spoils”) spell ShaBbaT. + +Section 11 + +11. Alternatively, demonstrating great magnanimity by distributing money demonstrates that the bride <becomes> the aspect of heh, that the dalet is made into a heh. This brings to great riches, in the aspect of (Malachi 3:10), “and pour down blessings on you until it is BLi DaI (without limit)”—until your lips yiBLu (become exhausted) from saying “DaI! (Enough!)” (Shabbat 32b). <In other words, distributing> the money indicates that they have obtained this blessing, to the point where the money is of no consequence to them. +And this is the explanation of “asirit (a tenth) of an ayphah”— ASiRiT, which is the aspect of ay peh. In other words, their peh (mouths) became exhausted from saying “Dai!” because they have such great AShiRuT (riches). And this is because “one-fourth HaHin”—a dalet is made into a heh, as explained above. +From Likutey Moharan I, 32 until here is entirely leshon Rabbeinu, of blessed memory, except for a few places in which I added a bit of material based on what I heard and understood from his holy lips or from his manuscript, as indicated each time in its place. + +Section 12 + +12. {I also heard these additional points, which are applicable to this lesson:} +Someone who wants to pour a wine libation on the altar should fill the throats of Torah scholars with wine (Yoma 71a). +In the main, Godliness is in the heart, as in “tzur of my heart.” [And] it is written (1 Samuel 2:2), “There is no tzur like our God”—there is no tzayar like our God (Berakhot 10a). This is because the heart—i.e., the Chokhmah in the heart—is the designer of the attributes. As explained above, before the creation the Light of the Holy One was ein sof, etc. Study there well. +We see then that when the heart is in the aspect of “and my heart is hollowed within me,” in the aspect of “tzur of my heart,” this corresponds to the creation of the world. Conversely, when the heart is clogged up, in the aspect of a foreskinned heart, he spoils the creation, as explained above. See there. +Hence the tzaddik, because his heart is open with Chokhmah —in the aspect of “and my heart is hollowed within me,” the aspect of “tzur of my heart”—he can therefore renew the works of creation and perform miracles and wonders in the world. As it is written, “With His goodness, He renews daily, always, the work of creation” (Morning Liturgy). “With His goodness”—this is the tzaddik, who is called “good,” as it is written (Isaiah 3:10), “Say of the tzaddik: He is good.” For the heart of the tzaddik is the aspect of the creation of the world, as explained above. +This is also an explanation of what our Sages, of blessed memory, taught: “The roundness of your thighs are like engravings, the handiwork of a craftsman” (Song of Songs 7:2) —these are the pits [below the altar], which are cavernous and hollow all the way down to the Deep (Sukkah 49a). This is the aspect of “and my heart is hollowed within me,” for the Deep is the heart, as is brought in the Zohar (III, 227b). +And this is “engravings, the handiwork of a craftsman”—the craftsmanship of the Holy One (Sukkah, ibid.). In other words, the aspect of engravings—which are hollow all the way down to the Deep, corresponding to “and my heart is hollowed within me”—is the aspect of the creation of the world, as explained above. +And this is “the handiwork of a craftsman”—the craftsmanship of the Holy One. For the aspect of “and my heart is hollowed…,” the aspect of hollow engravings, is literally the craftsmanship of the Holy One, because this is the aspect of the creation of the world. Through this, he is capable of performing miracles in the world, as explained above. +This is the meaning of “which are hollow all the way down to the TeHoM (Deep)”—i.e., the aspect of miracles, as it is written (Ruth 1:19), “the entire city TeiHoMe (was amazed).” When something is miraculous, everyone is amazed. +This is also the meaning of “Someone who wants to pour a wine libation… should fill the throats….” “Throats,” the aspect of pits that are hollow all the way down the Deep, refers to the windpipe and heart. {By means of the wine, the hollow of the heart is opened, in the aspect of “and my heart is hollowed within me.” This is because “wine and fragrances make one wise” (Sanhedrin 70a, Yoma 76b).} Therefore, when someone fills the throats of Torah scholars, it is as if he pours a wine libation onto the pits, which are cavernous and hollow all the way down to the Deep, as explained above. {Some material is missing here. It was not written down at the time, so that some of it was forgotten.} + +Section 13 + +13. This relates to that which appears above: “Like a warrior eager to run the course….” This is because it takes strength to run this course that they could have traversed during the time the Jewish people were being reprimanded <by God>. Thus, now they run this road with great speed. [Rebbe Nachman’s] words end here. +When he delivered this lesson, I heard a clearer explanation of this matter from his holy lips. In explaining this topic he connected it to the topic of people meriting to repent for the past. He said: Although they merit rectifying what was, what of the time that they were distant from God? They could have been serving God during that time. They certainly have to rectify this—i.e., to complete and make up the service they could have served God during all that time they were being reprimanded by God and were distant from Him. +Therefore, after a person merits awakening to repentance, he needs great zealousness in serving God, making great haste so that through the zealousness of his service he merits rectifying and completing also the missing service of the days that passed. For now he must very quickly run this road which he could have traversed during the time that he was distant from God. +Then [Rebbe Nachman] said to his followers these words: “You have to really push yourselves, so that you might still manage to accomplish something.” + +Torah 50 + + + +Section 1 + +“Hatzilah MeiCherev Nafshi (Rescue My Life from the Sword), my soul from the clutches of the dog.” (Psalms 22:21) +Anyone who blemishes the brit is incapable of praying in the aspect of “All my bones will proclaim” (Psalms 35:10). And when a person does not pray in the aspect of “All my bones,” then a dog descends and consumes his sacrifice—i.e., his prayer. But when he prays and tastes sweetness in the words of prayer, this aspect is called “All my bones will proclaim.” +The only way for a person to taste the sweetness in prayer is by rectifying the blemish of the brit. This is because sweet waters correspond to the water of purity, holy seed, guarding the brit. +Thus when someone is in the aspect of sweet waters, his words are <also> sweet. When they leave his mouth and are heard by his ears—as the [Sages] said (Berakhot 15a): Let your ears hear [what your mouth says]—then the sweetness of the water enters his bones, in the aspect of “Good tidings fatten the bones” (Proverbs 15:30). +And when the bones sense the sweetness of the words, this is the aspect of “All my bones will proclaim.” Then a lion descends and consumes his sacrifice, because bone is the aspect of lion. +However, someone who has blemished his brit is in the aspect of bitter waters, corresponding to, “but they could not drink any water from Marah” (Exodus 15:23). [This corresponds to] polluted waters, impure seed, <and> so he cannot pray in the aspect of “All my bones will say.” +Then the dog, which is the aspect of bitter waters, descends and barks, “Give! Give!” He is the aspect of bitterness, which has two mouths, corresponding to “a two-edged sword” (Proverbs 5:4) ; the aspect of Gehennom, which “has two daughters that shout, ‘Give! Give!’” (ibid. 30:15) +This is the aspect of the disease known as brekhenish, God save us, which causes a person’s bones to break. This comes from the deterioration of the bone marrow, corresponding to polluted waters, bitter waters, for this disease is brought on by sexual desire. +This is also what we were commanded regarding the Passover sacrifice: “Do not break any of its bones” (Exodus 12:46). {As is written in the Zohar (II, 41b): With the bones they fulfilled “you shall throw it to the dogs” (Exodus 22:30), and this was very upsetting to the Egyptians. See there.} This is so that each Jew should scrutinize himself to see if his brit is as it should be. For of the Passover sacrifice it is written (Exodus 12:48), “But no uncircumcised man may eat of it,” because the Passover sacrifice mainly depends upon the mitzvah of circumcision, as is known. Thus, when they threw its bones to the dogs and saw that the dogs consumed them, they knew that the brit was not as it should be, God forbid. +This is what is found in the Zohar (III, 80a): “Do not be like a horse, like a <senseless> mule” (Psalms 32:9) —this relates to impurity of the brit. And [the Zohar] brings the verse, “The dogs are brazen” (Isaiah 56:11). See there. +Therefore, a person who has blemished his brit should be wary of dogs and the sword. +This is also the explanation of “Rescue my life from the sword, [my soul] from the clutches of the dog,” but “Grant me salvation through the lion’s mouth” (Psalms 22:22). That is, when a lion consumes my sacrifice, it brings me salvation. Hence, with regard to the sword and the dog, the word “rescue” appears, whereas with regard to the lion, the word “salvation” appears. + +Section 2 + +2. Know, too, that the arrogant people of the generation — they are the dogs, as in, “and the dogs are brazen.” They rise and take issue with the prayers of a Jew who has yet to completely rectify his brit . +This is as our Sages, of blessed memory, taught (Taanit 11b): When a rabbinical student sits in fasting, [he deserves to have] a dog consume his meal. For certainly a righteous person’s eating is very precious since it brings contentment to the holy soul, as it is written (Proverbs 13:25), “A tzaddik eats to satisfy his soul.” +But because this rabbinical student starves his soul, and knows not how to satisfy his <holy> soul, [he deserves to have] a dog consume his meal. For also of them it is written (Isaiah, loc. cit.), “they never know satisfaction.” He, too, does not know how to bring contentment to his precious soul. This is why a dog is called a companion (Rosh HaShanah 4a), because it appears as a result of a desire for cohabitation, as explained. +And it is particularly when a person fasts though not required to, that [he deserves to have] a dog consume his meal. On the other hand, someone who is required to fast, should certainly fast. It is a <great> mitzvah to do so. +This is the aspect of “sits in fasting.” Specifically “sits,” because sitting points to an absence of change, as explained <elsewhere>. + +Torah 51 + + + +Section 1 + +Amar Rebbi Akiva (Rabbi Akiva said): When you approach pure marble stone, do not say, “Water! Water!” as it is said (Psalms 101:7), “He who speaks falsely will not be sustained before My eyes.” (Chagigah 14b) +Falsehood is harmful to the eyes, physically and spiritually, in the aspect of “The eyes deceive” (Isaiah 3:16). For when the eyes are dimmed, they create false impressions. They do not show a thing as it really is; for example, a large object appears small, and one [object appears] as if it were two—the very opposite of the truth. +This is because the eyes become dimmed by tears. As our Sages taught: “The clouds return after the rain” (Ecclesia st es 12:2)—this refers to the vision, which is diminished after crying (Shabbat 151b). Tears stem from excess melancholy, which nature expels by way of the eyes. And melancholy stems from polluted blood. +And the blood is polluted by falsehood. It is impossible for a person to speak falsely unless he has already polluted his blood, just as it is impossible to speak truthfully unless he first purifies the blood. This is because the essence of speech is the soul, as is written (Song of Songs 5:6), “My soul went out when he spoke.” And the soul is the blood, as is written (Deuteronomy 12:23), “for the blood is [associated with] the soul.” We see then that when a person speaks falsely, his blood is polluted. It is this that gives rise to melancholy. And from the excess melancholy, tears are formed, causing the eyes to become dimmed. +This corresponds to “They pluck the saltwort from the SIaCh (shrubs)” (Job 30:4). “Saltwort” is the aspect of tears, which are the salty water that comes from SIChah (speaking). +This also corresponds to “Do not say, ‘Water! Water!’”—a warning against falsehood. {As is concluded there: “as it is said, ‘He who speaks falsely will not be sustained before My eyes.’”} +“Water! Water!” is the aspect of falsehood, which is the aspect of tears, salty water. For when a person drinks water, he quenches his thirst. Yet when he drinks salty water, not only does he not relieve his thirst, but he increases it. He then has to drink other water in order to quench his thirst. This is why falsehood is referred to as “Water! Water!” +This is the explanation of “Do not say, ‘Water! Water!’” which is falsehood, “as it is said, ‘He who speaks falsely will not be sustained before My eyes.’” + +Section 2 + +2. The emergence of falsehood, which is evil, which is impurity, results from a distancing from oneness. +This is because evil is a contrariety; as, for example, whatever is contrary to a man’s will [he sees as] evil. But in a state of oneness, contrariety has no place. Rather, everything is good. +This is the explanation of what our Sages taught: “On that day, God will be One…”—it will be entirely “Who is good and beneficent” (Pesachim 50a). This is because where there is oneness, evil has no place. Consequently, “Truthful speech abides forever” (Proverbs 12:19) will be fulfilled in the World to Come. For then all will be one, all will be good. +Truth is one. For example: Saying of a silver vessel that it is a silver vessel is the truth. But saying that it is a gold vessel is false. We see that the truth is one, because the only true statement one can make [about its substance] is that it is a silver vessel. Nothing more. Falsehood, on the other hand, is manifold. It could be said that it is a gold vessel, or a copper vessel, or any other designation. We see then that falsehood is the aspect of “they chased after many intrigues” (Ecclesia st es 7:29) . +{“The wolf will dwell with the lamb, and the leopard with the goat…. They will do nothing evil or vile in all My sacred mountain, for the land will be filled with the knowledge of God…” (Isaiah 11:6,9).}. Because of this, the evil and the contrariety and the tears will be eliminated in the World to Come. As it is written, “They will do nothing evil”—i.e., evil will be nullified; and it is written, “The wolf will dwell with the lamb, and the leopard with the goat”—i.e., the aspect of the elimination of contrariety. And it is written, “God the Lord will wipe away the tears from every face” (Isaiah 25:8)—i.e., the elimination of tears, which are the aspect of falsehood, as explained above. For then it will be “God is One and His Name is One,” because He is entirely good and entirely truthful. +Impurity will therefore be eliminated in the World to Come, as is written (Zechariah 13:2), “I will remove the spirit of impurity from the earth.” For then all will be one, as is written (Job 14:4), “Who can turn impure into pure, not one!” {This means: The very hold which purity and impurity have derives from a di st ancing from oneness.} + +Section 3 + +3. Prior to the creation, when the creation was still in potential, so to speak, before He actualized it, it was entirely one, entirely true, entirely good, and entirely holy. Even the designation “pure” was not applicable. This is because purity applies only when impurity is also possible, as is written, “you will be purified of all your impurity” (Ezekiel 36:25). But when all is one, the aspect of “many intrigues”—which is the essence of evil and impurity, as explained above—has no place. For purity is a mean between holiness and impurity, through which impurity is rectified, as in, “you will be purified of all your impurity.” +This is also the aspect of free will, which is a mean between two things. This does not appertain prior to the creation, when everything was one, because free will, which is the aspect of purity, is not applicable in oneness. But when the Holy One transformed the creation from potential to actual, then the aspect of purity immediately came into being. For when He transformed potential to actual, two entities existed: the aspect of oneness and the creation. Free will was then applicable, because [free will] is the aspect of purity, which is a mean between that which is one—to which [purity] stands in close proximity and has yet to reach “many intrigues,” which is evil and impurity—yet is also an indicator and a sign of the eventual devolvement into evil and impurity. +Thus it is written in the Zohar (I, 48a), that the very hold which impurity has derives from the left side. For purity implies the existence of impurity, and is a sign of the eventual devolvement into impurity. Consequently, the possibility exists for purifying and elevating impurity to purity, for it itself devolved from purity, as in, “you will be purified of all your impurity.” It follows then that the very hold which impurity has derives from purity, which is free will, as explained above. +Purity is the aspect of the left side, the aspect of Levi, corresponding to “You shall purify the Levites” (Numbers 8:5). And Levi is the aspect of the left side, as is known. Therefore, the very hold that impurity has derives from the left side, because the left is the aspect of purity from which impurity’s very hold derives, as explained above. +All this—i.e., the aspect of the left side/purity/free will, from which comes the essential devolvement of impurity/evil/contrariety/falsehood—all this extends from after-the-creation, after the creation was transformed from potential to actual. For then there were, so to speak, two entities: oneness and the creation, as explained above. We see therefore that the very hold of falsehood, which is impurity, derives from a distancing from oneness—i.e., from the aspect of after-the-creation. + +Section 4 + +4. Yet through Divine Providence, even after the act whereby the Holy One transformed potential into actual, everything remains one with Him. And the evil nourishes from the residue of the Providence—i.e., from “over His shoulder,” as is known. He is far from oneness. Yet by being truthful, a person gains Divine Providence, as it is written, “My eyes are upon the truthful” (Psalms 101:6). But because of falsehood, which is evil, he turns away Divine Providence from himself, as in, “He who speaks falsely will not be sustained before My eyes.” His vitality is only from over the shoulder. +We see therefore that when a person wants everything to be one even after the existence of corporeality and after the act that transformed potential into actual; that father and child should be as one, as it was earlier when in potential—he must keep himself from falsehood. By doing this he earns Divine Providence, and then everything is one. + +Section 5 + +5. This is the explanation of what Rabbi Akiva’s said: When you approach pure avnei shayish (marble st one), do not say, “Water! Water!” as it is said, “He who speaks falsely will not be su st ained before My eyes.” +Pure shaYiSh—This is the aspect of after the Act [of Creation], which is YeSh (corporeality), when the designation “pure” is applicable, as explained above. If you want it to be as it was before the Act, in a state of potential, with father and son as one, this is: +When you approach AVNEi—This is the aspect of AV (father) and BEN (son) as one, which is the aspect of before-the-creation, when it was in a state of potential, entirely one. +“Pure shayish” corresponds to after the Act [of Creation], the aspect of yeshut and purity. If you want to bring pure shayish to avnei … +Do not say, Water! Water!—This is falsehood, as explained above. +as it is said, He who speaks falsely will not be su st ained before My eyes—Through falsehood a person turns away Divine Providence from himself and is far from oneness. But by being truthful, he earns Divine Providence, and through Divine Providence everything is one, as it was before creation. +Therefore, the reward in the World to Come “No eye has seen it but You, O God” (Isaiah 64:3). Since everything will be one, there will be no eye to see other than “but You, O God.” + +Section 6 + +6. Then [Rebbe Nachman] said: There is an inherent difficulty in this, something that cannot be understood. For if it is so, how will there be separate reward for each person commensurate with his level and to the degree of devotion and effort he exerted for God in this world. For certainly also at the very end not everyone will be equal. But since everything will be one, how is it possible that there will be a distinction between one person and another according to level. However, this involves a deep mystery which is impossible to understand, for the matter is beyond us. + +Section 7 + +7. Addendum relating to the lesson: +This is why falsehood is harmful to the eyes. Through falsehood one removes the eye of Divine Providence and so damages the eyes, which are the aspect of Providence, as explained above. For falsehood stems from a distancing from oneness, from which the very hold of impurity/evil/falsehood derives, as explained above. And because of this, through falsehood he himself blemishes Providence and removes Divine Providence from himself. Through Divine Providence everything is one, after-the-creation is like before-the-creation. But through falsehood he causes a blemish in oneness, because falsehood is distant from oneness. Thus through falsehood he removes Providence and separates, God forbid, after-the-creation from before-the-creation, from which impurity’s very hold derives. But through truth, which is the aspect of entirely one and entirely good, he fosters Divine Providence. And then everything is one, for through Providence, after-the-creation is encompassed in before-the-creation, as explained above. +This is the explanation of [the opening statement]: “Rabbi Akiva said….” And with this, this lesson is tied together well; its beginning with its end, its end with its beginning and also with its middle. Understand this well. + +Torah 52 + + + +Section 1 + +Rabbi Chanina the son of Chachinai said: HaNeior Balaylah (He Who Stays Awake at Night) and who goes on his way alone and makes room in his heart for empty thoughts—he is liable for his own soul. (Avot 3:4) +There are heretics who say that the world is a necessary reality. Based on their evil and erroneous opinion it seems to them that they have proofs and examples of this, God forbid, from the way the world functions. But in fact their mouths spew foolishness. For the truth is that the world and all it contains are a contingent reality. +Only the Holy One must necessarily exist. However, all the worlds and all they contain need not necessarily exist. God created them creatio ex nihilo. For God had the ability, the power and the alternative to create them or to not create them. Therefore the world and all it contains are certainly a contingent reality. +Yet what is the basis of this mistake that makes it possible for people to incorrectly conclude that the world is a necessary reality, God forbid? Know, this stems from the fact that now, after the souls of Israel have already been issued and brought down—now the world is certainly in the aspect of necessary reality. For the world and all it contains were created only for Israel, as is known. And Israel rules the world. So certainly now, after the souls of Israel have been issued and created, God is obliged, so to speak, to create and maintain the world. It was on account of this that He issued the souls of Israel, in order to create for them all the worlds. But the souls of Israel themselves, when they were issued, they and all the worlds that are dependent upon them were all a contingent reality. This is because He had the alternative to issue and create them or to not create them. +Yet as soon as the Holy One resolved to issue the souls of Israel, then the entire world took on the aspect of necessary reality. For after the souls of Israel were issued, He was then obliged, so to speak, to bring the world into being. It was on account of this that their souls were created, so that all the worlds would be created for them and they would rule over everything. Understand this well. +And from this evolves and develops the mistake of the heretics who say that the world is a necessary reality, God forbid. But in truth only God alone is a necessary reality, whereas all things are a contingent reality, as explained above. + +Section 2 + +2. Now the main intention behind His creating the entire world for Israel was so that Israel should carry out His will, and so that they should return and cleave to their Source—i.e., that they should return and be encompassed in God, Who is a necessary reality. It was for this that everything was created. +We see then that whenever Israel does the will of the Omnipresent and is enveloped in its Source, Who is a necessary reality, through this the entire world, which was created for them, is encompassed in necessary reality. This is the primary purpose for which the world was created. And only because of this is God obligated, so to speak, to create and maintain all the worlds for Israel; so that they should carry out His will, as explained above. +And so it is specifically then, when they carry out His will, that the world is encompassed in the aspect of necessity reality. For the more they carry out His will, the more they are encompassed, together with all the worlds that are dependent upon them, in necessary reality. For by doing His will they return and are encompassed in Him, He being a necessary reality, and so all the worlds that are dependent upon their souls are encompassed together with them in necessary reality, as explained above. + +Section 3 + +3. However to merit this, to be encompassed in one’s Source—i.e., to return and be encompassed in the oneness of God, Who is a necessary reality—is possible only through bitul (self-negation, transparency). A person has to make himself totally transparent, until he is encompassed in the oneness of God. +And the only way to attain bitul is through hitbodedut. By secluding himself and speaking at length with his Master, through this a person merits negating all his physical desires and bad character traits to the point where he merits negating all his corporeality and is encompassed in his Source. +But the main [time] for hitbodedut is at night, when people are free of the preoccupations of this world. For during the day, because people chase after the things of this world, this disturbs a person and prevents him from cleaving and being encompassed in God. Even if he himself is not preoccupied, still, since most people are preoccupied then and are chasing after the vanities of this world, as a result it is difficult to attain bitul then. +In addition, the hitbodedut should take place in a special place—i.e., away from the city, on a secluded road, in a place not frequented by people. For a place frequented during the day by people who chase after this world, even if at present they are not there, nonetheless disturbs the hitbodedut and he is unable to attain bitul and be encompassed in God. Therefore a person has to go alone at night on a secluded road, in a place where no one else is, and there engage in hitbodedut, emptying his heart and mind of all worldly matters. He should negate everything, until he truly merits the aspect of bitul . +In other words, at the outset he should pray and speak a great deal in hitbodedut at night on a secluded road, as explained above, until he merits negating one thing—i.e., negating a particular trait or desire. Then he should again engage a great deal in the hitbodedut mentioned above until he negates a different trait or desire. And he should continue practicing hitbodedut for a long time, at the time mentioned above and in the place mentioned above, until he negates everything. After this, there is still something of him left… and afterwards he negates this as well, until there is nothing of him left. +{The explanation is: It is possible that after a person has negated all the physical desires and bad traits, there is still his “nothing” left—i.e., he has still not completely negated the egotism and pride, so that he considers himself to be something. A person therefore has to labor at and engage extensively in the above mentioned hitbodedut, until there is nothing of him left, so that he is truly in the aspect of naught—until he truly merits the aspect of bitul.} +And then, when he truly merits the aspect of bitul, his soul is encompassed in his Source—i.e., in God, Who is a necessary reality. Then together with his soul, the entire world is encompassed in his Source, for he is a necessary reality because everything is dependent upon him, as explained above. And so through him, the entire world is in the aspect of necessary reality, as explained above. + +Section 4 + +4. Now you will see something very amazing, how all this is now clearly elucidated in the Mishnah brought above. This is: {Rabbi Chanina the son of Chachinai said: HaNeior Balaylah (He who stays awake at night) and who goes on his way alone and makes room in his heart for batalah (empty thoughts)—he is mitchayev (liable for) his own soul.} +He who stays awake at night—This follows its simple meaning. In other words, he stays awake at night and secludes himself and speaks at length with His Master. +and who goes on his way alone—In other words, as explained above, he goes specifically on a secluded road, in a place which people do not frequent. For this is the essence of ideal hitbodedut: at night and specifically on a secluded road, because especially then one can attain the aspect of bitul, as explained above. And this is: +and makes room in his heart for batalah—In other words, he empties his heart of all the matters of this world—for BaTaLah, in order to merit the aspect of BiTuL. Then he merits having his soul encompassed in necessary reality. And then together with his soul, all the worlds are encompassed in necessary reality, as explained above. And this is: +he is mitchayev his own soul—The entire world is encompassed together with his soul in the aspect of necessary reality. For through the hitbodedut mentioned above, he merits the aspect of bitul, until his soul becomes encompassed in necessary reality, and through this the entire world becomes encompassed together with his soul in necessary reality. Thus his soul and the entire world are in the aspect of meChuYaV reality, as explained above. And this is the explanation of “he is mitChaYeV his own soul.” + +Section 5 + +5. Here you have leshon Rabbeinu z’l of this lesson, which he composed with extreme brevity: +Who goes on his way alone. He who stays awake at night… +Know, the essence of bitul—that a person negates his corporeality and becomes ayin (nothingness), becoming encompassed in the oneness of God—is achieved only through hitbodedut . +Now the hitbodedut requires a special place and time so that he is not disturbed by distractions. The time is at night—i.e., He who stays awake at night—for then everyone is asleep. The place is on a secluded road, and not a public road, so that he is not interrupted by people passing by. Rather, it should be specifically a road not frequently travelled—he should go there and seclude himself. This is: Who goes on his way alone. Then he will be able to empty his heart of all <dross and waste>, and be able to attain a bitul of all <his> corporeality <and become naught and nothing>. This is: and makes room in his heart for batalah. And then, when he is entirely transparent, he is encompassed in the oneness of God. He then attains the aspect of mechuyav (“necessary”), for the Holy One is a necessary reality, whereas all things are a contingent reality. Thus when a person is transparent and is encompassed in His oneness, he then leaves the aspect of contingent <reality> and is encompassed in meChuYaV <reality>. And this is the aspect of he is mitChaYeV his own soul . + +Torah 53 + + + +Section 1 + +In the main, the ability to have children is dependent upon the heh, in the aspect of “Heh (Here) you have seed” (Genesis 47:23). Thus Avraham and Sarah did not have children until they attained this heh. <As the Sages, of blessed memory, taught: Avram could not father offspring, but Avraham could father offspring (Bereishit Rabbah 44:10) .> +This is because the ability to have children comes essentially through the daat, in the aspect of “Adam knew his wife” (Genesis 4:25). Hence, “a child cannot bear offspring” (Sanhedrin 68b), <because he lacks daat that is whole>. And the essence of daat is that he makes use of his daat—i.e., he converts his intellect from potential to actual. For a child also has daat, but a child’s daat is still in potentia and not actus, because he has not made use of his daat and has not converted it from potential to actual. +Yet someone whose daat is whole—because he has converted it from potential to actual, and has attained with his daat that which is possible for the human mind to attain with its daat—he is then close to the daat of the Holy One, and there is no difference between human daat and the daat of God other than five things, as is brought. Then his daat nourishes from God’s daat, which is the aspect of heh, and he can then father offspring. + +Section 2 + +2. The only way for a person to complete his daat, so that his daat is whole, is by means of his active involvement with people to bring them closer to the service of God. Through this his daat becomes whole. For they sharpen his daat, in the aspect of “but from my students, more than them all” (Makkot 10a). This is the reason [one’s] students are called [one’s] children, for through them comes the ability to have children. +This is why Avraham and Sarah made such an effort to enlist converts, because through this they completed their daat and drew close to this heh—i.e., to the daat of God—and so merited having children. For through the converts, their daat expanded, in the aspect of “but from my students, more than them all.” +But someone whose daat is not whole, so that he is far <even> from human daat, and certainly from the daat of God, which is the aspect of heh, he is <in the aspect of> a child and cannot bear offspring. +This is the reason the tzaddikim work so hard and run after people to bring them closer to serving God. This is not so as to increase their [own] glory, God forbid, but to complete their daat, in the aspect of “but from my students, more than them all.” +This is why the tzaddikim have the power to grant special providence to barren women, for they are whole in daat and close to the Upper Daat, so that there is nothing separating their daat from the daat of God other than five things, as explained above. And five things—this itself is the daat of God, from which comes the ability to have children. +This is the explanation of: Three things broaden a man’s daat—a beautiful wife, a [beautiful] home, and [beautiful] furnishings (Berakhot 57b) . +a wife—That is, the corporeal, <which is> called “a wife.” A person should be temperate in his corporeality, with a balanced temperament so that he is suited for receiving intellect. +a beautiful home—This is the fear of God. As in the teaching [of the Sages]: Woe to the one who has no home (Shabbat 31b). For a person should ensure that his fear of God precedes his wisdom. +and beautiful furnishings—These are fitting students to receive from him. +When a man has all these preparatory elements, <they broaden his daat—i.e., his daat becomes whole, as explained above>. + +Section 3 + +3. Now these are the five things that distinguish His daat from our daat: +The first is that with a single knowing He knows many things, and there is no multiplicity in His daat . +The second is that He knows things before they come to be, even when they are totally non-existent. +The third is that His daat encompasses things that are infinite. +The fourth is that His daat never undergoes a change, so that there is no change when He knows something in potential that afterwards becomes actual. +And the fifth is that His knowing something does not preclude its contingency. + +Section 4 + +4. Here you have a second version, in which I recorded on my own a part of this lesson based on what I had heard: +When a person merits perfected daat—i.e., he merits a [level of] daat beyond which <the human intellect> cannot <grasp>—then the difference between perfected human daat and the daat of God is [only] in five aspects. These are expounded on in the holy books. +Thus, a person has to strive to attain perfected daat, [to that level] beyond which man cannot know. Then there will be no difference between his daat and the daat of God other than in these five things. For these five things cannot be known by man’s intellect, unless by someone who is more elevated than [all] mankind. +Yet the way to merit perfected daat is through converts. As the Sages, of blessed memory, taught: “I learned much from my teachers… but from my students, more than them all.” Because each one questions and asks, for each one has impediments to the service of God, and it is necessary to answer each one’s questions—through this his daat is completed. As a result he merits having children. +A child cannot bear offspring because he lacks daat that is whole. But when he merits daat that is whole, he merits having children. Therefore through this, Avraham—he would convert the men and Sarah would convert the women—merited perfected daat, so that there was no difference between his daat and the daat of God other than these five things. And as a result he merited the heh mentioned above. +Thus: “Avram could not father offspring, but Avraham could father offspring.” For by means of perfected daat, which is the aspect of the heh, he merited having children. + +Torah 54 + + + +Section 1 + +“Vayehi Mikeitz (It was after) two years’ time, and Pharaoh dreamed he was standing near the river, when suddenly out of the river seven cows came up….” (Genesis 41:1, 2) +“YHVH, Elohay (God, my Lord), You are very great; You have clothed Yourself in majesty and splendor. You have wrapped Yourself in light as in a cloak; You have stretched out the heavens like a curtain.” (Psalms 104:1, 2) +A person must carefully guard his memory so that he does not fall into forgetfulness, the aspect of “a demise of the heart.” And the essence of memory is to be continually <very> mindful of the World to Come. One should never entertain the thought, God forbid, that there is only a single world. Through this that he attaches his thought to the World to Come, the unification YHVH-Elohay is achieved. +{This is because YHVH -Elohim is the aspect of the Complete Name, which is the aspect of the World to Come, as is brought. A similar explanation appears in Sava d’Mishpatim, p.98, on this verse: “YHVH, Elohay”—this is the illumination of faithfulness; the ascent of thought, and the World to Come.} + +Section 2 + +2. This aspect of always being mindful of the World to Come—i.e., affixing one’s thoughts on the World to Come—applies in the general and in the particular. In the general, this is how a God-fearing person ought to act: Right when he gets up in the morning, before beginning anything at all, he should immediately remind himself of the World to Come. Afterwards, he should do this in the particular. +This entire world is an enclothing of the lower levels of holiness—i.e., the aspect of the feet of holiness, as it is written (Isaiah 66:1), “and the earth is My footstool.” Even though from the upper levels of holiness there is likewise a manifestation in this world, however, in this world the manifestation is not enclothed in the essence, but is only <as> the radiance that shines in the aspect of the feet. +Each day has in it thought, word and deed. The Holy One, blessed be He, contracts His Godliness ad infinitum, to the center point of the corporeal world <on which man> stands. He arranges for him thought, word, and deed according to the particular day, and the particular person, and the particular place, and He enclothes hints for him in this thought, word and deed that He arranges for him, in order to bring him closer to serving Him. +Therefore, a person has to <rigorously immerse thought, word, and deed> in this, and to expand his understanding—to understand what the particular hints are that are enclothed in the thought, word and deed of this day that the Holy One has arranged for him, whether in physical labor or business activity. And in all this that the Holy One arranges for him each day, he has to deepen and expand his thoughts on this so as to understand the hints of the Holy One. +Nevertheless, expansion of the intellect in this must be with measure so that it does not go beyond the limit of holiness. He should expand his thought on this only commensurate with the capacity of his intellect. Likewise, he must not look into this beyond his level, because “In that which is hidden from you, do not inquire” (Chagigah 13a) . +This is the explanation of “gadalta me’od (You are very great). You have clothed Yourself in majesty and splendor.” That is, when a person wants to take something from this world—this being the aspect of “You have clothed Yourself in majesty and splendor,” which are the aspect of the feet enclothed in this world *—it shouldbe in the aspect of “GaDaLta me’od.” In other words, the haGDaLah (expansion) of the intellect should be with measure and contraction. This is me’od (very)—the left side, from which the contraction occurs. {As it is written there in Sava d’Mishpatim: me’od is the left side.} +And even someone who knows and understands this, that is he merits understanding the hints that God sends him in every matter, and as a resultwants to occupy himself with this alone—i.e., he would occupy himself only with the matters of this world since he understands the hints the Holy One sends through them…. But the truth is otherwise, because a man has to possess the quality of contentment. He has to find contentment in this world with only those things he absolutely needs from this world. +The reason for this is twofold: The first reason is that the holiness that enclothes itself in the matters of this world is the aspect of the feet, a <very> low level of holiness, in the aspect of “The sins I trod upon surround me” (Psalms 49:6). The forces of evil are around it always, and are eager to draw nourishment from [the feet]. As a result it is a dangerous situation, which is why one has to be content with only the necessities. The second reason is that there is a higher service than this, one which is on a higher level of holiness. A person has to serve God with those higher and more holy forms of service. +{In other words, even a righteous man or sage whose mind is so great that he can understand the hints the Holy One sends him in every thing, on every day, even in mundane matters, so that because of this he can serve God with whatever exists in the world, even with mundane matters, and as a result, God forbid, he will want to occupy himself with this alone—i.e., with mundane matters—since he knows the hints they contain and can come closer to serving God through them… But the truth is otherwise, because it is forbidden to increase one’s involvement with the matters of this world, even for someone who knows and understands the above mentioned hints, because of the two reasons given above: 1) because this [way of] service, through the matters of this world, is a very dangerous situation, etc., as explained above; 2) because there is a level of holiness and service higher than this—i.e., the holiness of Torah and mitzvot. Therefore, even when someone knows the hints, he must possess the quality of contentment, finding contentment with this world in the necessities alone, as explained above.} +Contentment corresponds to “You have wrapped Yourself in light as in a cloak.” This is the aspect of light that is full. But the wicked, who have no contentment, in the aspect of “but the belly of the wicked [always] lacks,” for them the me’orot (light) is lacking, corresponding to (Proverbs 3:33), “The me’eirat (curse) of God is on the house of the wicked.” The righteous, however, who do possess the quality of contentment, in the aspect of “A righteous man eats to satiate himself,” for them the light is full. This is in the aspect of (Genesis 1:4), “The Lord saw that the light was good”—“good” is nothing other than the righteous person, as it is said, “Say of the righteous man that he is good” (Isaiah 3:10) . +And even from this contentment itself a person has to separate off some for charity. This corresponds to “You have stretched out the heavens like a curtain.” For the Ark of the Covenant, which is the aspect of a poor man, is beneath the curtain. The curtain provides for the Ark of the Covenant, this being the aspect of charity. +{The explanation is as follows: Through the charity that the giver provides for the receiver, a union is made between the righteous person and the Community of Israel—the aspect of the righteous person providing for the Community of Israel. This is the aspect of the curtain providing for the Ark of the Covenant, corresponding to “You have stretched out the heavens like a curtain,” as explained above.} + +Section 3 + +3. As for the common people, who do not have the intellect to go deeply into all this so as to understand the hints, as explained above, all this happens to them automatically, by means of sleep, tzitzit, tefilin, Torah study, prayer, and doing business. +Sleep is the aspect of attaching one’s thoughts to the World to Come in a general way, as explained above, corresponding to “YHVH, Elohay (God, my Lord),” which was mentioned above. The reason for this is that while sleeping, [a person’s] soul ascends to the World to Come. +Tzitzit and tefilin correspond to “GaDaLta me’od.” Tefilin are the aspect of haGDaLah (expansion) of the intellect, which was mentioned above. {This is because, as is known, tefilin are the aspect of intellects—i.e., expanding the intellect so as to understand all the hints that God sends him each day, as explained above.} And tzitzit is the above mentioned aspect of contraction, which is the aspect of me’od. This is because t’kheilet is the Throne of Judgment, which is the aspect of contraction This is why tzitzit precedes tefilin, in the aspect of “His left arm is under my head” (Song of Songs 2:6), and then afterwards “his right arm embraces me.” {For, as explained above, the left side is the aspect of judgment/contraction, which is the aspect of tzitzit, while the right side is the aspect of intellect/ tefilin .} +Torah is the aspect of contentment, which was mentioned above. For Torah corresponds to “the tree of life” (Proverbs 3:18), because it contains sustenance for all—i.e., everyone has all he needs from it. We see from this that [the Torah] is the aspect of contentment. And in Torah study itself there is the aspect of contentment. As our Sages, of blessed memory, said: “The work is not yours to finish” (Avot 2:16). The study of Torah is therefore the aspect of contentment. And even the common people, who are incapable of study, they fulfill being involved in Torah by reciting the Shema, as our Sages said (Menachot 99b) . +Prayer corresponds to “majesty and splendor,” which was mentioned above. This is because prayer is [for the] transient life. This corresponds to “and the earth is My footstool,” which was mentioned above—i.e., the aspect of the feet of holiness that are enclothed in this world, as explained above. +And doing business corresponds to “You have stretched out the heavens like a curtain”—i.e., the aspect of union between the righteous person and the Community of Israel, which was mentioned above. This is because the righteous person and the Community of Israel are the aspect of masa u’matan (doing business). The righteous person is called masa (carrier) because he carries the world “like a nurse carries an infant” (Numbers 11:12). He also carries all blessing, as it is written (Proverbs 10:6), “Blessings settle upon the head of the righteous,” and “he carries off a blessing from God” (Psalms 24:5). He carries the drop of seed of all the souls, in the aspect of “carrying a measure of seed” (ibid. 126:6), and he provides for the Community of Israel, who distributes to all the world. On account of this the Community of Israel is called matan (provider), because “she provides food for her household and a daily portion for her maidens” (Proverbs 31:15) . +The union between the righteous person and the Community of Israel is achieved through masa u’matan. This is because everything in the world has in it sparks of holiness that fell at the time of the Shattering of the Vessels. “Shattering” is the aspect of letters that shattered and fell into each and every thing of this world. For every thing has its time: it must come at that time, to that person who shares the same root with those sparks in that thing. +Thus, when that thing comes to this person, and he receives vitality from it—i.e., from the shattered letters that are there—through this the shattered letters are encompassed in this person, in his vitality. They become a complete entity, and infuse the vitality of the entire body. Through this the letters are restored and become complete. Then that thing must stay with this person, for him to use, until the letters and sparks that are associated with his root terminate. After this it leaves his possession for someone else; the time has come for the remaining letters to have an ascent. They share the same root with that other person and so depart for his possession. +Still there are times when the thing returns to that person who had it originally. Since he did not possess the components of soul-spirit-higher soul <that relate to the letters>, he was unable to complete these letters until now that these components of soul-spirit-higher soul have become his. Through them he is able to complete the remaining letters, which in the meanwhile had to remain with the other person. +And when he completes these letters, he gains illumination in his soul-spirit-higher soul because of the illuminations of these letters that came to him and which he completed. Through this illumination he illuminates the root of his soul-spirit-higher soul, which is with the righteous person and the Community of Israel; the root of all the souls <being there>, as explained above. As a result of this shining there is <an arousal and> a union between the righteous person and the Community of Israel, who are called masa u’matan. On account of this, all buying and selling and all study are called “doing business,” because through them the righteous person and the Community of Israel—who are called masa u’matan—unite, as explained above. + +Section 4 + +4. Now in order to guard the above mentioned memory, a person has to watch himself so that he does not succumb to the aspect of an evil eye, which corresponds to a demise of the heart. This is because memory is essentially dependent upon the eye, in the aspect of “and as a reminder between your eyes” (Exodus 13:9). Thus forgetfulness comes from an evil eye, from a demise of the heart, in the aspect of “I am forgotten from the heart like the dead” (Psalms 31:13). This is because an evil eye and the demise of the heart are one aspect, for “the eye’s seeing depends upon the heart” (Avodah Zarah 28b). Therefore, concerning Naval, who possessed an evil eye, it is said that “his heart died within him” (1 Samuel 25:37) . +A demise of the heart is the aspect of the shards of the Tablets. The heart is the aspect of Tablets, in the aspect of “inscribe them on the tablet of your heart” (Proverbs 3:3). Forgetfulness comes from the shards of the Tablets, as in the teaching of our Sages, of blessed memory: Had the first Tablets not been shattered, there would be no forgetfulness in the world (Eruvin 54a). We see then that forgetfulness is essentially the result of an evil eye. This is the aspect of a demise of the heart/the shards of the Tablets, from which forgetfulness essentially comes, as explained above. +Thus Avshalom, who viewed his father’s kingship with an evil eye, was <also> attributed with a demise of the heart, as it is said, “He took three darts [in his hand] and drove them into Avshalom’s heart” (2 Samuel 18:15). He therefore left no male offspring, because he blemished the memory through an evil eye, as explained above. And when King David, of blessed memory, fled from his kingdom because of Avshalom, and Shimi the son of Gera cursed him, <David> said, “Perhaps God will look into my eye” (ibid. 16:12). Specifically “into my eye,” because when a person sees that he is affected by an evil eye, if he does not feel himself capable of standing up to it and saving himself from it, he must flee from it. +On the other hand, a person who is capable of rectifying it should do so; he should discover the nature of this aspect of evil eye in order to determine the root that requires his rectification. For there are a number of aspects of evil eye. When he falls subject to an evil eye of pridefulness, when he views his friend’s success with an <evil> eye, he has to humble [this evil eye] at the root of pridefulness—i.e., at the root of kingship, which is the aspect of Mashiach. [Mashiach] is the root of kingship, in the aspect of “He grants power to His king, and raises the horn of His anointed one” (1 Samuel 2:10). He is also the aspect of a good eye, in the aspect of “with beautiful eyes and good vision” (ibid. 16:12), which was said of David, who is Mashiach. {It has been taught: Abba Shaul says: I used to be an undertaker. Once, a me’arah (cavern) opened below me, so that I was standing up to my nose in the eyeball of a dead man. When I turned back, they said: That was the eye of Avshalom (Niddah 24b).} +This is what Abba Shaul said: +I used to be an undertaker—Abba Shaul always strove to rectify the evil eye, which is called <a demise of the heart,> death, as explained above. <This is: “I used to be an undertaker”—I used to rectify the evil eye, as explained above.> +Once, a me’arah opened below me—Me’ARah is the aspect of cleaving [to God], corresponding to “as the MaAR (embrace) of a man with his spouse” (1 Kings 7:36). “Below me” is the aspect of truth, corresponding to “Truth springs forth from the earth” (Psalms 85:12). This is because “one with a good eye is blessed” (Proverbs 22:9), and blessings are the aspect of truth, as it is written (Isaiah 65:16), “he who blesses himself in the land, will bless himself by the God of truth.” +This is what Abba Shaul said: Because he possessed the quality of truth, cleaving to God opened for him. +so that I was standing up to my nose in the eyeball of a dead man—That is, because of the cleaving to God, I wound up endangering myself by entering the eyeball of a dead man—i.e., an evil eye—to the point where I had to use the aspect of Mashiach in order to humble the evil eye. This is the meaning of “up to my nose,” which corresponds to “The breath of our nostrils, God’s anointed” (Lamentations 4:20) . +When I turned back, they said: That was the eye of Avshalom—That is, Avshalom succumbed to this aspect of the evil eye. This is: “When I turned back”—i.e., after the rectification—I returned the aspect of Mashiach to its place, to the aspect of “back.” +For the root of Mashiach is there, in the aspect of “the king is bound in the ReHaTim (zealousness)” (Song of Songs 7:6)—by the ReHiTei (fluidity) of the mind (Tikkuney Zohar #6, p.21b) . +“Bound” is the aspect of the knot of tefilin, which is the aspect of “back,” as in the teaching of our Sages, of blessed memory: “you will see My back” (Exodus 33:23)—this is the knot of tefilin (Berakhot 7a) . +And this is the explanation of “may the life of my lord be bound up in the bundle of life” (1 Samuel 25:29), which was said of David—i.e., the knot of tefilin. This is because the tefilin are the aspect of life, as in the teaching of our Sages, of blessed memory (Menachot 44a): Whoever dons tefilin merits life, as it is said (Isaiah 38:16), “O God, [with these things] on them, they will live.” +Therefore, they did not tell him that it was the eye of Avshalom until he turned back. For if he had known this earlier, it is likely that he would not have endangered himself so by entering into an evil eye such as this, because it is a great danger. + +Section 5 + +5. It is necessary to protect the eye from the imagination. Even someone who possesses a good eye has to beware of this. We see that even someone with good vision can make a mistake by looking from afar, so that what he imagines is the opposite of the truth. This is why one needs extra caution in this. +For the imagination stems from slander. This is because the imagination is the power of animality; an animal too has this imagination. Thus someone who speaks slander succumbs to animality, and so the imagination, which is animality, overpowers him. For “someone who speaks slander is a fool” (Proverbs 10:18). +{“My people are destroyed, because they had no knowledge. You have rejected knowledge, and so I have rejected you from serving Me” (Hosea 4:6).} And when the daat (knowledge) departs from him, his love of God declines and he succumbs to the love for animality <and the imaginary>, in the aspect of “You have rejected knowledge, and so I have rejected you from kahein (serving) Me.” “Kahein” is the aspect of “Avraham, My beloved” (Isaiah 41:8), corresponding to “You will be a kohein (priest)” (Psalms 110:4), and to “then the kohein shall scoop up” (Leviticus 5:12). Then the imagination, which is the power of animality, overpowers him, in the aspect of “My people are nidmu (destroyed), because they had no knowledge”— niDMu is the meDaMeh (imagination), <which comes in the absence of daat, as explained above>. + +Section 6 + +6. Now this imagination is always in search a repository on which to rest. It therefore constantly attempts to reside in the mouth of those who study Jewish law. If they formulate some new Torah insight, it is an acceptable and credible insight because it comes from the imagination which likens one thing to another. Yet the bad that [the insight] contains surpasses the good. +These insights are thus detrimental to earning a living. The reason is that through Torah insights, heaven and earth are created, as it is written (Isaiah 51:16), “and I have declared to Zion: You are My people”—do not read this ami (My people) but imi (with Me), just as I create heaven and earth through My word…. (Zohar, Introduction, p .4b-5a). And through this all influx and blessing comes into the world, as it is written, “God will open for you His good treasury in heaven” (Deuteronomy 28:12). But when the Torah insights stem from the imagination, then “firmaments of futility” are created (Zohar, ibid.), through which famine comes to the world. Although they also contain some good, for they are words of Torah, which are the aspect of contentment, nevertheless since the bad surpasses the good, the bad therefore increases and the good is eliminated, in the aspect of “but there was no way of knowing that they were inside them” (Genesis 41:21). The aspect of the seven years of famine overpower the aspect of the seven years of contentment, God forbid, which corresponds to the bad overpowering the good to the point where the good is no longer recognizable because of the bad, in the aspect of “but there was no way of knowing…,” as explained above. +Now, the reason the imagination attempts to reside in the mouth of the one who studies Jewish law is that it was created on the eve of Shabbat at dusk, when the sanctity of the day set in and no physical form was created for it. As it is written in the Zohar concerning the verse, “that the Lord created, to make” (Genesis 2:3). There it is explained that the forces of evil, which are the aspect of the imagination, were being created on the eve of Shabbat at dusk when, suddenly, the sanctity of the day set in and they remained disembodied. See there. +Thus this imagination, which is the aspect of the evil forces, a disembodied spirit, seeks for itself a body in which to reside. It goes to those who study Jewish law, because they create everything through their words of Torah. <And the imagination supposes> that through them a body will be created for it in which to be enclothed. {“Yosef said to Pharaoh, ‘Pharaoh’s dream has a single meaning…. The reason that Pharaoh had the same dream twice is because the process has already been set in motion by the Lord, and the Lord is rushing to do it’” (Genesis 41:25, 32).} +This is the explanation of what is written, “the same dream twice”—i.e., the reason the dream, which is the aspect of the imagination, endeavors to reside with the one who studies Jewish law is “because the process has already been set in motion by the Lord, and the Lord is rushing to do it.” This corresponds to “that the Lord created, to make,” which was mentioned above. Everything had been set in motion on the eve of Shabbat at dusk, when the sanctity of the day set in, so that the Lord rushed “to make” it without a body. Because of this it always attempts to reside with the one who studies Jewish law, as explained above. +And this is the explanation of “Pharaoh’s dream has a single meaning.” In other words, PhaRaOh’s dream, which is the aspect of the imagination, is the power of nullity, as it is written (Exodus 5:4), “taPhRiOo (diverting) the people.” This comes from oneness, from love {because oneness is the aspect of love, as explained elsewhere}—i.e., from fallen love, <for they have the same numerical value>. This corresponds to “My people are nidmu, because they had no knowledge,” because “You have rejected knowledge…,” as explained above. +We see then that with the departure of knowledge that stems from slander—which corresponds to “someone who speaks slander is a fool,” i.e., knowledge departs from him—he thereby falls from the love of God to the love of animality. Then the imagination, which is the power of animality, overpowers him, and because of the imagination the memory is blemished and he succumbs to forgetfulness. {“My people are nidmu (destroyed), because they had no knowledge. You have rejected knowledge, and so I have rejected you from kahein (serving) Me. You forgot the Torah of your God, I will likewise forget your children.”} +So come now and see how good and pleasant is the connection of all [the different parts] of this verse: “My people are destroyed…,” which was mentioned above. +This is the explanation of “My people are nidmu, because they have no knowledge”—because of a blemish in knowledge, the medameh gains strength, as explained above. +And this is the explanation of “You have rejected knowledge, and so I have rejected you from kahein Me”—because of a blemish in knowledge he falls from loves that are holy, which is the aspect of kohein. Then the medameh, corresponding to “My people nidmu …,” overpowers him, as explained above. +This is how the verse there concludes: “You forgot the Torah of your God”—surely “forgot,” for through the blemish of knowledge, because of which the imagination gains strength, the memory is blemished and forgetfulness occurs, as explained above. +And this is the explanation of “I will likewise forget your children”—for by blemishing the memory and succumbing to forgetfulness, he therefore has no male offspring, as was brought above regarding Avshalom, who did not merit having male offspring because he blemished the memory, as explained above. This is, “I will likewise forget your children.” +This is why Pharaoh’s decree was specifically against the males, because Pharaoh is the aspect of the imagination, which is the power of nullity. He overpowers the memory, which is the aspect of a male offspring. For when the imagination gains strength, God forbid, it blemishes and nullifies the memory, God forbid, as explained above. +And this is the explanation of “Then Pharaoh gave orders…. ‘Every boy who is born you shall throw into the river’” (Exodus 1:22). Specifically “the river,” because Egypt’s river is PIShON—i.e., the aspect of PI ShONeh (the mouth of one who studies) Jewish law, which is where the imagination resides. In other words, [Pharaoh] wanted to blemish the memory, which is the aspect of male offspring, by means of the imagination that resides in the mouth of the one who studies Jewish law, as explained above. + +Section 7 + +7. Now, the way to subdue the imagination is through the aspect of the hand, corresponding to “by the hand of the prophets I have been imagined” (Hosea 12:11). And “hand” is the aspect of joy, corresponding to “and you shall rejoice in all the effort of your hand” (Deuteronomy 12:7). This is also the aspect of musical instruments that are played with the hand, by means of which prophecy would come to rest upon the prophets, as it is written, “get me a musician…” (2 Kings 3:15) . +For an instrument is a gathering of the ruach, which is a mixture of good and evil. There is a ruach of depression, a gloomy ruach, a ruach of evil, as it is said of Shaul, “an evil ruach began to terrify him” (1 Samuel 16:14). There is also a good ruach, as it is written, “Let Your good ruach guide me on level ground” (Psalms 143:10). This is the aspect of the ruach of prophecy, Divine ruach . +But when a person is a mixture of good and evil, he cannot receive truthful prophecies. Thus it is written of Shaul (1 Samuel 19:24), “he began to prophesy… and he lay arom (naked).” Rashi explains that this connotes madness, because he had been infused with a ruach of folly, a ruach of depression. {“Let our lord order the courtiers attending you to look for someone skilled at playing… his hand will play, and it will be good for you” (1 Samuel 16:16).} +The person whose hand plays an instrument collects and gathers up with his hand the good ruach, the ruach of prophecy, from within the ruach of depression. Thus he must be “skilled at playing,” knowing how to collect and gather and find the components of the ruach one by one, in order to build the tune, the joy—i.e., to build the good ruach, the ruach of prophecy, which is the opposite of a ruach of depression. For he has to raise and lower his hand on the instrument he is playing in order to direct the buildup of the joy to perfection. +Thus, when the prophet hears this music from one who is “skilled at playing,” he receives from him the ruach of prophecy which [the musician] gathered with his hand from within the ruach of depression. This is the explanation of “his hand will play, and it will be good for you”—specifically “it will be good for you,” because he gathers and refines the good from within the evil. +And the main gathering and building up of the ruach of prophecy is by means of the hand, because the deposits of the ruach are there, as it is written (Psalms 31:6), “Into Your hand I deposit my ruach,” and as in (Job 12:10), “in Whose hand is the life of every living thing and the ruach of all human flesh.” This is the explanation of “As the musician played, the hand of God came upon him” (2 Kings, ibid.) . +We see then that by playing a musical instrument with his hand, a person thereby extracts the good ruach from the evil ruach, this being the aspect of the ruach of prophecy, as explained above. All this is the aspect of subduing the imagination, which is the aspect of an evil ruach, a foolish ruach, that would blemish and confound the aspect of the good ruach, the ruach of prophecy. [And the imagination] is subdued and eliminated by means of joy, which comes from the one who plays music with the hand, as explained above. For the main strengthening of the imagination is by means of depression, because the imagination is the aspect a depressed ruach /a gloomy ruach /an evil ruach, which confounds the good ruach /the ruach of prophecy, this being the aspect of memory/attaching one’s thoughts to the World to Come, which was mentioned above. +It is therefore impossible to receive the ruach of prophecy/Divine ruach except by means of joy, which is the aspect of playing music with the hand, as in, “As the musician played, the hand of God came upon him,” the aspect of “his hand will play, and it will be good for you,” as explained above. +Now this musician has to be “skilled at playing,” as explained above. Also the instrument on which he plays has to be whole, so that the ruach, which is a mixture of good and evil, does not emerge all at once. This is why he must be “skilled at playing,” and why the instrument he plays must be whole, so that he can properly extract and direct the music to perfection. This corresponds to extracting the good ruach, which is the aspect of joy/the ruach of prophecy, from the ruach of depression/the ruach of evil, as explained above. For when the instrument is not whole, or he is not skilled at playing and so does not know how to raise and lower his hand in order to extract the good ruach from the evil ruach, it is said of him (Proverbs 29:11), “A fool vents all his ruach”—i.e., he gives out all the ruach at one time, so that the music is certainly not built up. +This is because the essential beauty of the music is achieved through the extraction of the ruach {this is the air from which the sound comes, as is known to those skilled in music}. In other words, the aspect of music comes essentially through the extracting of the good ruach from the evil ruach. But when he brings out the ruach all at once, it comes out as it is: a mixture of good and evil. As a result, the music and joy are not built up, and the imagination is not subdued. +This corresponds to “His ruach goes out; he returns to his adamah (dust)” (Psalms 146:4). “To his aDaMaH” is the aspect of the meDaMeH. In other words, when all the ruach comes out, he returns and goes back to the imagination. This is because he has not subdued the imagination, since he is unable to gather and extract the good ruach, so that all the ruach, which is a mixture of good and evil, comes out. +However, if he has the aspect of the hand that gathers and extracts the aspect of the good ruach from the evil ruach, he can then subdue the imagination, in the aspect of “by the hand of the prophets I have been imagined,” as explained above. For the essence of the aspect of prophecy comes from the above mentioned aspect of the hand that extracts the good ruach from the evil ruach and through this subdues the imagination, which is the aspect of the evil ruach mixed with the good ruach, as explained above. +This is the explanation of what is written, “Who has gone up to heaven and come down? Who has gathered the ruach in his palms? Who has wrapped the waters in a robe? Who has established all afsay (the ends) of the earth?” (Proverbs 30:4) . +Who has gone up to heaven and come down?—This is the aspect of the musician. The musician goes up and down in the music, because he has to go up and down on the scale of the strings in line with the song’s notes in order to gather the ruach. And this is: +Who has gathered the ruach in his palms?—Literally, “in his palms,” which are the hands, because the root of the ruach is there, as explained above. The essential aspect of the ruach is in the hands, because the deposits of the ruach are there, as explained above. And this is: +Who has wrapped the waters in a robe?—“Waters” is the aspect of the heart, as it is written (Lamentations 2:19), “Pour out your heart like water.” In other words, by gathering the ruach, he “has wrapped the waters in a robe”—he guards the heart so that the imagination does not rule over it. And this is: +Who has established all afsay of the earth?—Through this he elevates the aspect of the feet that is enclothed in this world. “Afsay” is the aspect of the feet, as it is written (Ezekiel 47:3), “They led me [through the water]; the water was afsayim (ankle-deep).” +For by playing music with the hand, as mentioned above, the imagination is subdued. Then he merits memory, which is the aspect of his knowing to understand all the hints that are in each thing in the world. These [hints] are the aspect of the vitality of Godliness, the aspect of the feet of holiness that are enclothed in all that exists in the world, as explained above. This is the explanation of “Who has established all the ends of the earth?”—he elevates and establishes the feet of holiness that are enclothed in this world, as explained above. + +Section 8 + +8. This is the explanation [of the opening verse]: {“It was mikeitz (after) two years’ time, and Pharaoh dreamed he was standing near the river, when suddenly out of the river seven cows came up.”} It was mikeitz two years’ time—“Two years’ time” is the aspect of those who speak slander, of whom it is said (Numbers 14:34), “one year for each day, one year for each day.” Because of them the aspect of a love for holiness was corrupted and blemished, this being the aspect of “and the priest shall kamatz (scoop up),” as explained above. And this is MiKeiTZ—the aspect of a blemish of the KaMaTZ . +and Pharaoh dreamed—That is, the imagination, as explained above. +he was standing near the river—The “river” is PiShoN, i.e., the aspect of Pi ShoNeh Jewish law which the imagination overpowers, as explained above. +when suddenly out of the river…—That is, because of them there is seven years of contentment and seven years of famine, good and bad, as explained above. The bad gains strength and overpowers the good, in the aspect of “but there was no way of knowing that they were inside them.” +And the rectification is YoSeF, in the aspect of “The Lord has aSaF (gathered away) my humiliation” (Genesis 30:23). He mitigates the bad, which is the aspect of famine, in the aspect of (Ezekiel 36:30), “so that you will never again be humiliated before the nations because of famine.” He is the aspect of “gathered the ruach,” corresponding to “a man in whom there is the ruach of the Lord” (Genesis 41:38). And this is what was said of him: “Yosef will place his hand on your eyes” (ibid. 46:4)—by means of the hand, the eye is protected from the imagination, as explained above. +See how the Sava d’Mishpatim (p.98a) explains the verse “YHVH, Elohay (God, my Lord), You are very great….” + +Section 9 + +9. This corresponds to “During the night I recall my song; I commune with my heart, and my ruach searches” (Psalms 77:7). The night—when the ruach is deposited, corresponding to “Into Your hand I deposit my ruach,” as mentioned above—is the time to collect the good ruach from within the evil ruach. In other words, this is the main time for hitbodedut: secluding oneself with one’s Master and speaking at length with the Holy One; speaking with one’s heart and seeking the good ruach—i.e., the good points one still has, so as to extract them from within the evil ruach, this being the above mentioned aspect of music. Through this the memory is guarded—i.e., through this he merits being mindful that his ultimate purpose is the World to Come, and to continually think about his end, and always attach his thoughts to the World to Come. All this is the aspect of memory, as explained above. +This is the explanation of “During the night I recall my song; I commune with my heart, and my ruach searches.” If you study this verse carefully, you will find that all its words explain everything that has been mentioned above. +I recall—This is the aspect of memory, that a person has to always be mindful of the World to Come. This is the aspect of my song—i.e., the aspect of music mentioned above, which is the aspect extracting the good from the evil, as explained above. For by means of the aspect of music and joy a person can remind himself of the World to Come. This is because the memory is guarded by playing music with the hand, which is the aspect of joy, as explained above. And this is: +During the night—For the main extracting of the good ruach is at night, which is when the ruach is deposited, as explained above. And this is: +I commune with my heart—By means of the aspect of music and joy, the heart is guarded from the imagination, as explained above. Then a person can pour out his heart like water before God, this being the aspect of “Who has wrapped the waters in a robe?” which was mentioned above; in the aspect of “Pour out your heart like water in the presence of God.” And this is: +I commune with my heart, and my ruach searches—Through this he is roused to speak with his heart about his eternal purpose, that being the World to Come, and to search and seek to find the good points, the aspect of the good ruach he has within him, in order to return to God through this. For the essence of repentance is subduing the evil ruach and extracting the good ruach, as is known. + +Section 10 + +10. This is the aspect of waking at midnight. A harp hung over David’s bed, and when midnight arrived it would play by itself (Berakhot 3b). In other words, at midnight the aspect of sacred music drawn from the harp of David is aroused, this being the aspect of extracting the good ruach, etc., as explained above. That is therefore the time to strengthen one’s Divine service: to awaken then to engage in the service of God, to speak at length to the Holy One. For it is mainly then that the above mentioned extracting through the aspect of playing music on an instrument occurs; this being the aspect of the harp of David, which played then, as explained above. Understand well the practical application of these matters. + +Section 11 + +11. This lesson was taught on Shabbat Chanukah. After delivering the lesson, [the Rebbe] said: “I have now spoken of how to kindle the Chanukah lights, the aspect of drawing the oil of great holiness and kindling the lamp [with] ‘sacred anointing oil’ (Exodus 30:25). This is the daat, as is known—i.e., expanding the daat, which was mentioned above, this being the aspect of memory.” But he did not explain this any further. + +Section 12 + +12. Addendum relating to the lesson: +Who has gathered the ruach in his palms? Who has wrapped the waters in a robe?… This is the explanation of “He causes His ruach to blow and the waters to flow” (Psalms 147:18). By means of “He causes His ruach to blow”—this that he gathers and collects the ruach in his hand—as a result, “the waters flow.” This corresponds to “Who has wrapped the waters,” which is the aspect of the heart, corresponding to “Pour out your heart like water,” as explained above. See there. + +Section 13 + +13. The general principle is that which our Sages of blessed memory said: A person should not deduce a gezerah shavah -parallel of his own (Pesachim 66a). For a person might deduce his own parallel and it can stem from the imagination, because he is medameh (likens) one thing to another, as explained above. See there. +It is therefore forbidden for a person to deduce his own parallel—i.e., to liken one thing to another—unless he received it from his teacher, who received it from his teacher, back to Moshe Rabbeinu, of blessed memory, directly from the Almighty—in order to be spared from the imagination. Understand this. + +Torah 55 + + + +Section 1 + +It is found in the Talmud: Abba Shaul Omer (Abba Shaul Says): I used to be an undertaker. Once, while chasing after a deer, I entered the thigh bone of a dead man. I chased after it for three parasangs but met up with no deer, nor did the thigh bone end. When I returned, they said to me: That was [the thigh] of King Og of the Bashan. (Niddah 24b) +Know! the only way to see the downfall of the wicked is through the aspect of the Land of Israel, corresponding to “Sit at My right hand, while I make your enemies your footstool” (Psalms 110:1). Yamin (“right hand”) is the aspect of the Land of Israel, the aspect of Binyamin: Ben yamin, who was born in the Land of Israel. + +Section 2 + +2. But drawing the aspect of the holiness of the Land of Israel now, in exile, while she is under the control of the Other Side, so that her holiness is incapable of being revealed—it is nonetheless possible to reveal and draw her holiness even in this bitter exile, in the aspect of “Thus even this too in their enemies’ land” (Leviticus 26:44). That is, even in the bitter exile it is possible to reveal the aspect of “this too.” +By what means is it possible to draw the holiness of the Land of Israel?—by means of the illumination of patriarchal merit. As in the teaching of the Zohar (III, 174a): Wherever the patriarchs are present, the Divine Presence is present, in the aspect of “I will remember My covenant with Yaakov… and I will remember the Land” (Leviticus 26:42). When the light of patriarchal merit shines, the holiness of the Land of Israel is revealed. Then not only is a person saved from someone wicked, but he also sees happen to the wicked person what the wicked person wanted to have happen to him. + +Section 3 + +3. The wicked draw the aspect of an evil eye upon their enemies, corresponding to “Not only this, but he sees happen to his enemies” (Berakhot 7b). Yet a person is spared from this evil eye by finding merit in the wicked person, because the Holy One, too, finds merit in the wicked person in order to save the tzaddik from the wicked man’s evil eye. This is as our Sages said: “Not only this”—but he is exonerated, as it is said, “Your judgments are far removed from him” (Psalms 10:5) . +And by virtue of his exoneration—that they find in him merit—the tzaddik is spared from the evil eye of the wicked person. This is because in order to remove sternness and judgment, the hand must be revealed, in the aspect of “grasp judgment in My Hand” (Deuteronomy 32:41), so that [judgment] does not overwhelm the wicked. When the Hand of God is revealed, the shade is created in which the tzaddik is concealed from the poison of the evil eye, in the aspect of “I have sheltered you with the shade of My Hand” (Isaiah 51:16) . +In this bitter exile the eyes of the wicked person are polished like a cast mirror and his poisonous eyes see into the distance, in the aspect of “they look on and deride me” (Psalms 22:18), but because of the shade, the light of his eyes is dimmed, preventing their poison from doing harm. +As for the tzaddikim, however, the light of their eyes is presently minimal, in the aspect of “Who is blind like My perfect one?” (Isaiah 42:19). But by means of the shade, the light of their eyes is strengthened. This is like those whose vision is weak; they are unable to see well when the light is bright and strong, but require shade in order to see. +This is the meaning of: {“The wicked man watches for the tzaddik and seeks to have him put to death. God will not abandon him into his hand, nor let him be found guilty should he be tried” (Psalms 37:32-33).} The wicked man watches for the tzaddik and seeks to have him put to death—that is, with the evil eye, as explained above. +God will not abandon him into his hand—Specifically “into his hand,” i.e., with the revelation of the Hand of God, as explained above. By what means is the Hand of God revealed? By means of: nor let him be found guilty should he be tried—through the aspect of “grasp judgment in My Hand,” the aspect of “Your judgments are far removed,” as explained above. +As a result, the light of the wicked person’s eyes is dimmed, in the aspect of “They are muddled in vision, [they stumble in verdict]” (Isaiah 28:7). Because “they stumble in verdict”—this being the aspect of judgment, exoneration— “they are muddled in vision”—the light of his eyes is dimmed, as explained above. +But by means of the shade, the light of the tzaddik’s eyes is strengthened, as explained above. He is then able to see into the distance, in the aspect of “I lift my eyes up to the mountains” (Psalms 121:1). He sees and perceives God’s justice, and he can know and understand that God is in the right—even if the wicked person is exonerated, although this does not seem right. And he sees that God’s acquitting the wicked man in judgment is the Holy One’s justice: “I will not let a wicked person escape judgment” (Exodus 23:7) . +And this is the meaning of “I lift my eyes up to the mountains.” It is the aspect of the Holy One’s justice, corresponding to (Psalms 36:7) “Your justice is like the highest mountains” even though “Your judgment is” suppressed in “a great deep.” + +Section 4 + +4. As a result of the tzaddik’s vision being strengthened through his seeing God’s justice, his faith is strengthened and he is able to pray. This is because his heart is divested of the crookedness that it had before he saw God’s justice. For by means of the Divine justice that he sees, the heart is divested of its crookedness and becomes upright, in the aspect of “Your justice to the upright of heart” (Psalms 36:11). At first the crookedness of his heart prevented him from believing completely in God, because it seemed to him that the Holy One had perverted the verdict, God forbid. But now that he sees God’s justice, his heart is upright with perfect faith. +Then he strengthens himself and prays for his needs. For the foundation of prayer is faith—he believes that everything is in God’s jurisdiction, even to change nature. And the Holy One does not deny any creature its due reward, because God is just. This is the aspect of “I will give thanks to You with an upright heart” (Psalms 119:7)—by means of an upright heart, which corresponds to faith, the aspect of prayer is made. {“Instruct the Israelites to bring you a red cow temimah (without blemish), in which there is no defect and on which no yoke has been laid” (Numbers 19:2).} +This is also the aspect of the red cow, as in the teaching in the Zohar (III, 180b): The cow that receives from the shor (ox). +cow—This is the aspect of prayer, the aspect of “We will offer [the words of] our lips instead of cows” (Hosea 14:3) . +that receives from the ShoR—The aspect of gazing, as connoted by “aShuRenu (I behold it), but it is not near” (Numbers 24:17). For by means of the aspect of “I lift my eyes up to the mountains,” as explained above, the aspect of prayer is made. And this is: +red [cow] temimah—“Red” indicates a decree of judgment; “TeMimah” indicates a shor TaM (an innocuous ox), mitigated judgment. In other words, he sees the Holy One diminish the intensity of the judgment, in the aspect of “grasp judgment in My Hand.” +on which no yoke has been laid—This refers to “those of Israel whose faith is perfect” (2 Samuel 20:19). It is the aspect of strengthening faith, of prayer, which is achieved by means of strengthened vision, in the aspect of “Your justice to the upright of heart,” as explained above. + +Section 5 + +5. This is the aspect of dust and ashes mentioned in connection with the [red] cow. The aspect of prayer requires the aspect of dust and ashes. For both in the particular and in the general, a person must subdue the evil to the good, in the aspect of “You will crush the wicked, for they will be ashes under the soles of your feet” (Malakhi 3:21). This is the aspect of ashes within the aspect of prayer. And foot is the aspect of prayer, as in (Psalms 26:12), “My foot stood….” +The evil in the particular—i.e., his physical body and his corporeality—he should nullify during prayer; like the early chassidim, who while praying divested themselves of all corporeality. And the evil in the general—i.e., the prayers he prays with the Jewish sinners—he should nullify their evil. He should turn the evil into a buttress for holiness. This is the aspect of the ashes in prayer. +As for the dust in prayer—this entails binding himself, in general and in particular, with the nefesh - ruach - neshamah of those who rest in the dust, and through his prayers arouse them to pray with him in the aspect of “Awake and sing out, you who rest in the dust” (Isaiah 26:19). This is the meaning of “Let him put his mouth to the dust” (Lamentations 3:29)—i.e., he should bind his words to those who rest in the dust, as explained above. +This is what Avraham prayed, “I have begun to speak up before my Lord, and I am mere dust and ashes” (Genesis 18:27)—because this is a necessary element for the aspect of prayer. +And this is called praying with a quorum, because the letters TZiBuR (quorum) are the acronym of TZaddikim Beinonim Reshaim (the righteous, the intermediate, the wicked). “The intermediate” is the one praying, as in the teaching of the Sages (Kiddushin 40b): A person should always consider himself as if his merits [and offenses] are equally balanced. “The tzaddikim” are the aspect of dust; “the wicked” are the aspect of ashes, as explained above. +Awakening those who rest in the dust—this applies in the particular and in the general. The particular is the parts of his nefesh - ruach - neshamah that were already reincarnated and rectified. The general is the nefesh - ruach - neshamah of others resting in the dust, to rouse them to pray with him. +This is also the aspect of the many sevens associated with the [red] cow; whatever relates to it is seven, as is brought (Zohar III, 76b): seven washings, seven priests, etc. This is the aspect of prayer, corresponding to “I praise You seven times daily” (Psalms 119:164) . + +Section 6 + +6. Through his prayers he must also rectify the aspect of the three sounds: the aspect of “the sound of the fool is in [too] many words” (Ecclesiastes 5:2) ; the aspect of “What I hear is the sound of song” (Exodus 32:18) ; and the aspect of sound corresponding to “My humiliation is before me always… at the sound of the vilifier and the blasphemer” (Psalms 44:16, 17). This is also the aspect of “cedar wood and hyssop and scarlet wool” (Numbers 19:6) associated with the [red] cow. +“Cedar” corresponds to “the sound of the fool is in [too] many devarim”—in many false practices and beliefs. These are the aspect of the ways of the Amorites, for “A fool believes everything” (Proverbs 14:15). Thus, this is the aspect of the cedar, corresponding to “I destroyed the Amorites, [a people] as tall as cedars” (Amos 2:9). Tall people are mostly fools. Because of their height, the vapors that ascend from the heart to the mind to develop there and become thoughts—these vapors are weakened by the lengthy journey from the heart to the mind of such tall people, and so are incapable of becoming intelligent thoughts. This is the reason tall people are fools. And this is the aspect of the ways of the Amorites; they have no intelligence whatsoever, because [they were] “as tall as cedars,” which is why they have faith in many false beliefs. +As for short people, their vapors develop well and become intelligent thoughts. However, because their intellects surpass their good deeds—the aspect of “he whose wisdom is greater than his deeds” (Avot 3:9)—when the intelligent thoughts returns to their hearts, their hearts lack the strength to contain the intelligence, because the heart’s strength comes mainly from good deeds. As a result, they are in the aspect of “Will he purchase wisdom, when the heart is lacking” (Proverbs 17:16). And because of this intelligence they cause [others] to sin. It is they, the philosophers, who lack a good and pure heart, and are not in the aspect of “I have stored Your word in my heart, in order that I not sin against You” (Psalms 119:11). Thus, as a result of this intelligence, they are the primary cause of [others] sinning. +Hence, they are the aspect of “hyssop that emerges from the wall” (1 Kings 5:13). “Hyssop” is the aspect of short people; they are intelligent, but the heart is incapable of storing within it the power of the intellect. This is because their hearts are weak and lacking, especially those who are sexually immoral, who occupy themselves with philosophy, which causes them great harm, because their hearts are lacking, in the aspect of “One guilty of adultery lacks a heart” (Proverbs 6:32). This is the meaning of “hyssop that emerges from the wall”—i.e., the walls of the heart. The intelligence emerges by way of the walls of the heart, and the heart is incapable of containing within it the intelligence, in the aspect of “I have stored [Your word] in my heart.” +This is also the aspect of “What I hear is the sound of song”—the sound of reviling and blaspheming, because with their wisdom they blaspheme the One Above, as is known. Thus, it is said of them: “Do not be excessively wise” (Ecclesiastes 7:16) . +“Scarlet wool” is the aspect of the third sound, the humiliation and vilification a person receives from enemies, in the aspect of “My humiliation is before me always; the shame of my face covers me, at the sound of the vilifier and the blasphemer.” This is “tolaat (scarlet) wool,” the aspect of “But I am a tolaat (worm) and not a man; vilified by men and humiliated by a people” (Psalms 22:7) . +This is also the slaughtering, burning and gathering associated with the [red] cow. They are these three aspects: +Slaughtering corresponds to nullifying the beliefs of the foolish, in the aspect of “The slaughter by the wayward was even worse” (Hosea 5:2) . +Burning corresponds to strengthening the heart so that it can contain the wisdom within it, in the aspect of “My heart is hot within me” (Psalms 39:4). By virtue of the intellect being retained in the heart, the heart becomes hot because the intellect is like a contained fire. This is the burning. +Gathering corresponds to nullifying the humiliation by the enemy, in the aspect of “God has gathered away my disgrace” (Genesis 30:23). This corresponds to nullifying the third sound, as explained above. + +Section 7 + +7. The person who prays must rectify all this through his prayers: +[He must] elevate those who succumb to false beliefs—elevating them with his prayers to true faith, which is prayer, and establishing in their hearts complete faith. +[He must] rectify also the hearts of scholars, the philosophers, in order that their hearts can contain the intellect and not cause them to sin, in the aspect of “I have stored [Your word] in my heart.” This is accomplished by means of the heart’s intentionality while praying: he rectifies their hearts. +And [he must] transform all the humiliation and vilification, turning it into glory. For when a person stands in the Chamber of the King and nullifies himself so totally that the only thing he sees is the King, then without a doubt when he hears any vilification and humiliation, he interprets this vilification and humiliation as glorification of the King. For how could anyone enter the King’s Chamber and humiliate the King? Rather, these words must certainly be words of glorification. Thus he analyzes the words for how he might interpret and combine them so that they become glorification for the King. He would also not presume that perhaps these vilifications are directed at him. This cannot be, for who is he? Why, he has nullified his corporeality, so that all that there is here is the King Himself. +This is the meaning of “while in His Chamber, all declare, ‘Glory!’” (Psalms 29:9)—all the declarations have to be combined, so that they become glory. For while praying, a person stands in the Chamber of the King, in the aspect of “Adonoy (My Lord), open my lips” (Psalms 51:17). ADoNoY is HeIKhaL (Chamber). Therefore, he must turn all humiliation into combinations of glory for the King. + +Section 8 + +8. Through proper prayer, the light of patriarchal merit shines, in the aspect of “the merit of the patriarchs is ChaLaH (activated).” This occurs through proper prayer, because patriarchal merit is activated as a result of “Moshe vayeChaL (implored)…” (Exodus 32:11)—through the aspect of prayer. And “wherever the patriarchs are present, the Divine Presence is present.” For She is the aspect of challah, she is gam zot (this too); GaM is the aspect of ChaLlaH, whose measure is M-G (43) eggs. +This is also the aspect of the inheritance of the Land of Israel. They were commanded to perform this mitzvah immediately, as it is written (Numbers 15:19, 20), “When you eat the land’s produce, you must set aside an elevated gift…”; from “the first of your kneading, you must set aside challah as an elevated gift.” For “wherever the patriarchs are present, the Divine Presence is present”—she being the aspect of challah, which is the Land of Israel. +And through the aspect of the Land of Israel he is not only saved from the evil eye of the wicked, but he also sees happen to them what they wanted to have happen to him. Until now “they surpassed the fantasies of their hearts” (Psalms 73:7), they accomplished even more than what they hoped to. But now, through “vayeChaL,” through “the merit of the patriarch’s ChaLaH,” through the ChaLlaH gift, through the Land of Israel—their hearts become “a heart made sick by deferred hope” (Proverbs 13:12) . +And this is the meaning of: {“Put your hope in God and keep to darkho (His way), and He will raise you high that you may inherit the land. When the wicked are destroyed, you will witness it” (Psalms 37:34).} Put your hope in God and keep to DaRKho—This corresponds to rectification of prayer, to DRiKhat (drawing) the bow, which is the aspect of prayer. These are the three colors of the rainbow, which are the illumination of patriarchal light, as explained above. Through this: +He will raise you high that you may inherit the land—This corresponds to the Land of Israel. And through this: +When the wicked are destroyed, you will witness it—the aspect of “Sit at My right hand, [while I make your enemies your footstool],” as explained above. +And this is: “Abide in the land, and nourish [yourself] on faith” (ibid., v.3)—through faith, which is prayer, one comes to the aspect of the Land of Israel. + +Section 9 + +9. Know, too, that not everyone is capable of rectifying the above mentioned sounds through his prayer. Sometimes those sounds in his prayer come from such very wicked people, that anyone who stands up against them endangers his life. +This requires great prayer, like the prayer of Moshe Rabbeinu, of blessed memory. Yet even Moshe Rabbeinu was afraid of King Og of the Bashan—because Og’s hold is close to the right side, which is the Land of Israel—until God said to Moshe, “Do not be afraid of him” (Numbers 21:34). For he said, “My right hand has departed,” as is brought in the Zohar (III, 184). And Og’s hold is on the right side, for he is a member of Avraham’s household, and his land is close to the Land of Israel. This is why Moshe feared antagonizing him. All the more so other people. A person must scrutinize himself extensively, and he must understand where the root of the wicked person has its hold, if he is going to be able to antagonize and destroy him. + +Section 10 + +10. This is the meaning of what Abba Shaul said: +I used to be an undertaker. Once, while chasing after a tzvi (deer), I entered the kulit (thigh bone) of a dead man. I chased after it for three parasangs but met up with no deer, nor did the thigh bone end. When I returned, they said to me: That was [the kulit] of King Og of the Bashan. I used to be an undertaker—He strove constantly to see the destruction of the wicked, who though alive are called dead (Berakhot 18b) . +Once, while chasing after a tzvi—For in the main the downfall of the wicked is by means of the inheritance of the Land of Israel, by drawing the holiness of the Land of Israel, corresponding to “Sit at My right hand…,” as explained above. And the Land of Israel is “the tzvi (fairest) of all the lands” (Ezekiel 20:6) . +I entered the KuLiT of a dead man—That is, he wanted to rectify the above mentioned KoLoT (sounds). +I chased after it for three parasangs—This is the aspect of prayer, of which there are three. Through them the light of the merit of the three patriarchs—who are the legs of the Throne—shines, in order to draw the light of the Land of Israel, which is the above mentioned aspect of the tzvi . +but met up with no tzvi, nor did the kulit end—He did not attain the aspect of the Land of Israel, the nullification of the sounds mentioned above. +When I returned—That is, after he finished praying, for then a person takes three steps back. +they said to me: It was [the kulit] of King Og of the Bashan—Not every person can rectify kolot such as these, because [Og’s] hold is on the right side. Thus, even Moshe Rabbeinu was afraid of him until God assured him: “Do not be afraid of him,” as brought in the Zohar . +This is why the aspect of a wicked person like Og is called “refugee,” as it is written (Genesis 14:13), “Then the refugee came”—this is Og. It was his hope that Avraham would be killed, and he would marry Sarah. He corresponds to “The wicked man watches for the tzaddik”—Avraham, etc.; “God will not abandon him into his hand”—in the aspect of “grasp judgment in My Hand.” The Holy One held his judgment in abeyance for a long time, until the time of Moshe Rabbeinu, of blessed memory. This is why he is called “refugee,” corresponding to “I will be free of my judgment forever” (Job 23:7)—he escaped judgment an extremely long time. + +Section 11 + +11. And through this, the tzaddikim, who do good, merit God’s countenance. Prior to the destruction of the wicked, God’s countenance is covered and hidden in order to destroy the evildoers, in the aspect of “God’s countenance is in those who do evil, to destroy [them]” (Psalms 34:17) . +But now, as soon as we see the destruction of the wicked, God’s countenance is immediately revealed to those who do good. This is the meaning of “Seek His countenance constantly” (Psalms 105:4). By means of “constantly”—the aspect of the Land of Israel, as it is written (Deuteronomy 11:12), “God your Lord keeps His eyes on it constantly”… by means of the Land of Israel you will merit to find God’s countenance. For by means of the Land of Israel you will merit to see the destruction of the wicked, as explained above. + +Section 12 + +12. This is also the aspect of encompassing the angel Sandal in the angel Metat, Minister of the Countenance—the encompassing of the World of Action in the World of Formation—by repeating the verse “Every neshamah (soul)” (Psalms 150:6)—with each and every neshimah (breath) one must praise God. +However, by means of an evil eye, the breath is doubled. We see this empirically, that when a person has an evil eye, he yawns and opens his mouth to inhale a second time. And when the breath is doubled, praise also has to be doubled, as explained above. In particular, he has to praise and thank God that He rescued him from this evil eye and that he sees the destruction of the wicked. +This is the aspect of Metat, Minister of the Countenance, radiating to the World of Action—i.e., those whose actions are good merit the countenance of God as a result of the destruction of the evil eye, which caused the breath to be doubled. + +Torah 56 + + + +Section 1 + +“U’veyom HaBikurim (On the Day of the First Fruits), when you bring an offering of new grain to God as part of your Shavuot festival, you shall observe a holy occasion: you shall not do any mundane work.” (Numbers 28:26) +In every Jew there is an aspect of malkhut; each person, commensurate with his aspect, possesses an aspect of malkhut. There is one who rules in his home, and one whose rule is broader, and there is also one whose rule is over the entire world—each one commensurate with his aspect of malkhut, corresponding to “officers of thousands, and officers of hundreds, officers of fifties, and officers of tens” (Exodus 18:25) . +This aspect of malkhut that each person possesses [manifests] in the revealed and in the hidden. In the revealed—this is the rule each person has commensurate with his aspect, so that he overtly rules these people in accordance with his aspect of malkhut, as explained above. In the hidden—each person, commensurate with his aspect, also has a hidden aspect of malkhut. That is, even though overtly it appears that he has no rule whatsoever over these people, covertly and in a most concealed manner, he nevertheless rules these people; their souls are <subordinate> and submit to his rule. And for each person, this aspect of hidden malkhut is also commensurate with his aspect, corresponding to “officers of thousands, and officers of hundreds….” +There is one person who ostensibly has no rule whatsoever, but covertly and in a most concealed manner he rules the entire generation, and even over all the tzaddikim of the generation, because all their souls are entirely under his rule and malkhut. They all submit to his rule and are subordinate to him, only that it is in a most concealed manner, in the aspect of “In every place, offerings are burned and presented to My Name” (Malakhi 1:11)—even though they worship idolatry, in a most covert manner they nevertheless submit to God and worship Him, only that it is most concealed. Likewise, the aspect of hidden malkhut: even though overtly he has no rule whatsoever, in a most concealed manner he nevertheless rules them, and they are all under him and submit to him. + +Section 2 + +2. A person should not make use of his aspect of malkhut for personal gratification and need; his aspect of malkhut should not be his slave, to satisfy his desires. Rather, the aspect of malkhut should be in the aspect of a “free man,” corresponding to “Happy are you, O land whose king is a free man” (Ecclesiastes 10:17). You should consider the malkhut a free man, not using it for personal gratification. +This is the aspect of MoRDekhai: MoR D’ror (Exodus 30:23)—the MoRut (rule), malkhut, has D’ror (independence) and freedom. One should not use it for personal gratification and need, but only for God, in the aspect of “the malkhut will be God’s” (Obadiah 1:21)—i.e., he is to use malkhut for serving God. That is, he should caution and admonish all the souls that submit to him—each and every person commensurate with his aspect of malkhut, both revealed and hidden. Thus, if he rules in his home, he must caution and admonish the members of his household. And if he has a broader rule, it is his responsibility to caution more and more people, commensurate with his aspect of malkhut . + +Section 3 + +3A. In addition, it is necessary to infuse malkhut with length-of-days, so that it is not in the aspect of “authority buries the one who possesses it” (Pesachim 87b) . +Every person, commensurate with his aspect of malkhut, is the aspect of a watchman. He is responsible to caution and admonish people who are from his root, over whom he has the aspect of malkhut. If he cautions and admonishes them, he has then fulfilled his obligation and saved his soul, as it is written (Ezekiel 3:17, 19), “I have made you a watchman over the house of Israel. And because you cautioned the wicked man, and he has not repented of his wickedness… he will die as a consequence of his sin, yet you will have saved your soul.” However, if he does not caution and admonish them, then the punishment is upon him. Thus, “authority buries the one who possesses it,” and a person must therefore be careful to infuse malkhut with length-of-days—i.e., he should make sure that he can caution and admonish them. +But how can he caution and admonish them, when he does not know what they require? <And if he rules them covertly, he certainly does not know them or how to admonish them,> and so he therefore requires daat to know how to admonish them. +And achieving this daat is also by means of length-of-days itself. As people are wont to say, “For the life of him, he doesn’t know”—for the essence of knowing come from life, from length-of-days. +3B. Now, the way to achieve length-of-days is through the study of Torah, because the Torah is the Name of God (Tikkuney Zohar #10, p.25b). Just as when we have to summon someone, we summon him by his name, so too, when we have to summon the Life of life, in order to draw from Him life and length-of-days, we have to summon him by His Name, as it were. And His Name is the Torah, as explained above. Thus it is that by studying Torah, we summon length-of-days. +This is why more than the entire people, the king is cautioned regarding Torah study, because he has to summon length-of-days into malkhut, as explained above. This is what is written in the Chapter of the Monarch: “[The Torah scroll] must be with him, and he shall read from it all the days of his life… thus lengthening the days of his rule” (Deuteronomy 17:19, 20). This is the meaning of “he shall kara (read) from it all the days of his life”—<it is not written “he shall learn,” but reference is made to KRiAh (reading),> for by studying the Torah he is KoRAy (summoning) life, as explained above. +And this is the meaning of “the days of his life”—specifically “the days of his life.” When he receives the life force, he must receive it in measure. Without measure and contraction it is impossible to receive life force from God, lest there be too much light. For an increase in oil causes the flame to be extinguished. Thus the life force has to be received with measure. +We merit this through Torah study. This is because the Torah is the Name of God, and the name of a thing is its vessel; within this name is contained the life force of that thing. As it is written, “living soul that is its name” (Genesis 2:19)—contained in the name of each thing is its soul and life force. This is why when we call a person by his name, we gain his attention immediately, because his total soul and life force are contained within his name. +Likewise, the Torah is the Name of God—i.e., the life force from the Life of life is contained there. This is because the Torah is the aspect of measures, for the Torah has letters, words, verses, chapters and portions, these being the aspect of measures within which the life force is contained with measure. Therefore, by means of the Torah, which is the Name of God, which is the aspect of measures, it is possible to receive the life force. +For through the Torah we summon life and infuse life force into the measures, which are the aspect of days. This is as it is written, “What is the measure of my days” (Psalms 39:5). That is, the Torah—which is the aspect of “what,” as it is written, “What are the rituals, statutes and laws?” (Deuteronomy 6:20)—is the aspect of measure and days, as explained above. Through her we summon the life force into the measures and the days, for without this it would not be possible to receive the life force lest there be too much light. This is “he shall kara (read) from it all the days of his life”—by means of the Torah, he koray (summons) the life force into the days and measures, as explained above. +Therefore, one’s Torah study must be specifically vocal. When calling someone by name, our calling has to be specifically with the mouth; it is impossible to call him by name in thought alone. Likewise, calling to the Life of life by His Name is only possible verbally, not in thought alone. This is as our Sages said: “For they are life lemotzA’eihem (to those who find them)” (Proverbs 4:22)—[read this:] lemotzI’eihem (to those who express them) vocally (Eruvin 54a). Specifically “to those who express them vocally,” because through this one merits life, as explained above. +Thus, by studying Torah, we draw length-of-days and then merit daat, for daat and intellect are themselves the life force, as it is written, “Wisdom gives life to those who possess it” (Ecclesiastes 7:12). Intellect is the essence of life force, and by means of daat it is possible to come close to and admonish those one needs to admonish. +3C. There are two [levels of] concealment. When God is hidden in a single concealment, then as well it is very difficult to find Him. Yet when He is hidden in a single concealment it is still possible for an individual to toil and strive until he finds Him, since he is aware that God is hidden from him. But when God is concealed in a concealment within a concealment, in other words the concealment itself is concealed from him so that he is completely oblivious to the fact that God is hidden from him—then it is entirely impossible to find Him, since he is not at all aware <that God is hidden there>. +This is analogous to “I will haster astir (thoroughly hide)” (Deuteronomy 31:18)—that is, “I will conceal the concealment,” so that they will be completely oblivious to the fact that God is hidden. As a result, he will certainly not be able to find Him, since he is completely unaware of the need to look for Him; he is completely oblivious to the fact that God is hidden from him, because the concealment itself is concealed from him, as explained above. +Yet, in truth, even in all the concealments—even in a concealment within a concealment—God is certainly enclothed there as well. Indeed, there is nothing that is without the life force of God, since without His life force it could not exist. Therefore, God is certainly enclothed in all <words> and all deeds and all thoughts, as it were. And even if, Heaven forbid, a person is guilty of sin, which is a transgression of God’s will, God’s life force is certainly still there, albeit in a most hidden and contracted manner. +The Torah is the life force in all things. Thus it is that in all things and in all thoughts—even a sinful thought, word or deed, Heaven forbid—the Torah is enclothed there as well, albeit in a most hidden and concealed manner, in the aspect of concealments. +3D. As our Sages, of blessed memory, said: Once a person repeats a sin, it appears to him permissible (Yoma 86b). That is, by means of the sins he <changes and> inverts the words of the Living God; he creates new letter-combinations in the Torah, until that which was forbidden becomes permitted, as it is written, “Woe to those who call evil good, and good evil” (Isaiah 5:20). Thus it is that even within the sins there is enclothed the life force of God—i.e., the letters of the Torah—though it is hidden. In other words, due to the sins the Torah’s letter-combinations were inverted, until that which was forbidden became permitted, as explained above: “Once a person repeats a sin, it appears to him permissible.” This is the aspect of a single concealment. +Now, when God is hidden from a person in a single concealment—i.e., the above mentioned aspect of “it appears to him permissible”—then, too, it is very difficult to find Him, since it already appears to him permissible. Even so, it is still possible for an individual to toil and strive until he finds God, since at least he is aware that it [only] appears to him permissible. Therefore, even though God is hidden from him, and his sins appear permissible, it is nonetheless still possible that he himself will take it to heart—i.e., that he succumbed and reached the point where it appears to him permissible—so that he seeks and strives until he departs from this, since at least he is aware that it [only] appears to him permissible. +But know! there is also the level of a concealment within a concealment, that is, the concealment itself is concealed so that the individual is completely oblivious to the fact that God is hidden from him—i.e., he is totally unaware that for him the forbidden has become permissible. On the contrary, all evil things appear to him to be totally upright, Heaven forbid. That is, if after repeating his sin he commits further sins, Heaven forbid, so then even this awareness that it [only] appears to him permissible is hidden from him; rather, he then becomes completely unaware of any hint of a prohibition, because everything is upright in his eyes. This corresponds to a concealment within a concealment; the concealment is itself concealed, as explained above. +In truth, even in a concealment within the concealment, God—i.e., the letters of the Torah—is enclothed there, because nothing has life force without Him, as explained above. It is just that because of an overabundance of sin, the words of the Living God have been totally overturned to where the wisdom of Torah becomes foolishness for him, to the point that he is completely unaware even of this itself, so that it appears to him permissible, as explained above. This is the aspect of a concealment within a concealment, as explained above. +<The above mentioned malkhut must uncover the concealment within a concealment to the people under his rule, and to reveal it to them until they know that God is there as well.> This is done by infusing malkhut with length-of-days, which is the aspect of daat, as explained above. And with this daat he can know that even within the concealment itself, and even within the concealment within a concealment, God—i.e., the Torah—is enclothed there as well. And once he knows that God is there even within the concealments, this itself causes the concealments to be uncovered and transformed into Torah. +Even the concealment within the concealment becomes Torah, for in truth, God—i.e., the Torah, as explained above—is enclothed there as well, just that it was not known that God is hidden there. This itself is the aspect of concealments. Thus, as soon as it becomes known that God is hidden there, this itself causes the concealment within the concealment to be transformed into daat. The Torah that is hidden here is returned to daat, since he knows that God is concealed there. +{“At the top of the noisiest places she calls out, at the entrance of the city’s gates she speaks her words. How long will you fools go on loving foolishness, you scoffers be fond of scoffing, you fools despise knowledge?” (Proverbs 1:21, 22).} And once the concealment within a concealment is returned to daat and becomes Torah, then the Torah itself admonishes them, in the aspect of “The Torah proclaims to them: ‘How long will you fools go on loving foolishness?’” For in truth, the Torah is constantly proclaiming and shouting and admonishing, as in, “At the top of the noisiest places she calls out…. How long will you fools go on loving…,” just that he does not hear the call of the Torah’s proclamation because of the above mentioned concealments. But once the concealments are uncovered and replaced, and have become Torah by virtue of the daat, as explained above, then as soon as they become Torah, the Torah itself admonishes them: “How long will you fools…,” as explained above. +This is as it is written (Proverbs 31:26), “She opens her mouth with wisdom”—by virtue of the above mentioned wisdom and daat, through which we uncover the concealments and turn them into Torah, as explained above. As a result, “She opens her mouth”—that is, “the Torah proclaims to them.” The Torah itself opens its mouth and admonishes them, as explained above. +We find therefore that by means of Torah study, through which we infuse malkhut with length-of-days—because through her we infuse the days and measures with life force, and as a result we merit daat, as explained above—through this it is possible to admonish even those who are very removed from God, in the aspect of concealment within concealment, as explained above. +3E. This is the meaning of “Mordekhai would daily walk about in front of chatzar beit hanashim (the harem courtyard) to find out how Esther was faring and what was happening to her” (Esther 2:11) . +Mordekhai—This is the aspect of malkhut, as explained above. +daily—This is the aspect of the Torah, through which we infuse the days and measures with life force, as explained above. +chatzar beit—This is the aspect of external and internal, that is, thoughts and words. God is concealed there, in all of them, even in the thoughts and words of those who are removed from God. And this is: +chatzar beit haNaShim—[This is] etymologically similar to “sheNaShu (abandoned) and withdrew from the Omnipresent One”; they distanced themselves from God. There are those who were once somewhat close to God but have since forgotten Him. This is “haNaShim”—it connotes forgetfulness, as it is written (Genesis 41:51), “because God has NaShani (made me forget) [my troubles].” They have since forgotten God. And there are those who even now remember God, but their might has NaShtah (grown weak)” (Jeremiah 51:30), and they lack the ability to overpower their evil inclination. +This is why they are called nashim, because of the three aspects mentioned above: the aspect of “they abandoned and withdrew…”; and some are in the aspect of forgetfulness…; and others are in the aspect of weakened might, as explained above. Because of all this they are removed from God, and God is concealed from them in the aspect of the above mentioned concealments. +<And this is the meaning of> “Mordekhai,” the aspect of malkhut, <“would daily walk about in front of chatzar beit.” In other words, he would walk about and look into the external and into the internal, that is, the thoughts and words of the nashim—i.e., those who have forgotten or withdrawn or grown too weak to turn to God. He would go to admonish> and caution them by means of Torah study, which is the aspect of days and measures, as explained above. For through this we merit daat, and by means of this daat we uncover the concealment within a concealment and turn it into Torah, as explained above. Then “the Torah proclaims to them,” as explained above. And this is: +to find out how Esther was faring—Through this he creates daat from the concealment within a concealment, which is the aspect of ӔStheR, the aspect of “haSteR AStiR (thoroughly hide).” And this is: +and what was happening to her—He turns the concealment into an aspect of “what”—i.e., Torah, as it is written, “What are the rituals…,” as explained above. From this itself that he knows that God is there even within the concealment within a concealment—from this itself daat is created, that is, Torah. And then “the Torah proclaims to them,” as explained above. +This itself is the aspect of rebuke, that he is obliged to caution and admonish, as explained above. Through the daat he causes the Torah to admonish them, and by means of this rebuke he infuses malkhut with length-of-days so that it is not in the aspect of “authority buries the one who possesses it,” which is what happens when he does not admonish the people over whom he rules, as explained above. But by studying Torah, through which he draws life and length-of-days, the aspect of daat, etc., such that “the Torah proclaims to them” and rebukes them—so that therefore he fulfills his obligation to issue rebuke—then authority and malkhut do not harm him, as explained above. This is because by means of the rebuke he infuses malkhut with length-of-days, as explained above. We see therefore that by means of length-of-days, the aspect of daat, which we draw through the Torah—through this itself we infuse malkhut with the above mentioned length-of-days, as explained above. + +Section 4 + +4. Know, too, that the Torah enclothed in a concealment within a concealment is specifically elevated Torah—i.e., the hidden Torah. Because it has to be enclothed in such lowly places—i.e., with those who have sinned so extensively that it is hidden from them within a double concealment—God therefore arranged not to enclothe the revealed Torah there, so that the evil forces would not be able to nourish from there in abundance and the blemish be very great. He therefore hides and enclothes there specifically elevated Torah, the hidden Torah—this being God’s Torah itself—so that the evil forces cannot nourish in abundance from there. +This corresponds to (Exodus 12:12), “‘I will pass through the land of Egypt’—I, and not an angel; I, and not a messenger—’[for] I am God’—I, and no [other].” For in the land of Egypt, where <the concealment was very great, Israel was submerged in forty-nine Gates of Impurity>, and so specifically there God Himself—i.e., <the Torah itself without garments,> the absolute Torah of God, the hidden Torah—is enclothed and concealed. Therefore, specifically from the concealment within a concealment, when he reverts it to daat, it specifically becomes the absolute Torah of God; for the Torah of God, the hidden Torah, is concealed there, as explained above. + +Section 5 + +5. Antithetic to Malkhut of Holiness is Malkhut of Evil, the malkhut of Haman <and> Amalek, as it is written, “First among the nations is Amalek” (Numbers 24:20). “<God made> one to contrast the other” (Ecclesiastes 7:14), for Malkhut of Holiness is the aspect of “the me’aSeF (gatherer) of all the camps” (Numbers 10:25), as it is written, “SoF davar (The sum of the matter), when all is considered: Fear the Lord” (Ecclesiastes 12:13). <“Fear the Lord”> is the aspect of malkhut, as <our Sages said>: “Were it not for the fear of the malkhut (government)…” (Avot 3:2). In other words, Malkhut of Holiness is the aspect of “SoF davar,” the aspect of me’aSeF of all the camps of holiness. This is the aspect of the camp of DaN, who is “the gatherer of all the camps”—“DiNa (The law) of the malkhut is the law” (Gittin 10b) . +However, Malkhut of the Other Side is a gatherer of money. Since it is fearful lest they remove from its mouth that which it swallowed—i.e., the sparks of holiness that it has—it therefore fortifies itself and gathers money, which are sparks of holiness because they are the aspect of the supernal colors within gold, silver and copper, which are [forms of] money. This is the aspect of desiring wealth, which is the aspect of malkhut . +Therefore Amalek, which is Malkhut of Evil, pursues the camp of Dan, which is the aspect of Malkhut of Holiness, as explained above. As it is written (Deuteronomy 25:18), “he cut down [all the vulnerable stragglers]… undeterred by fear of God”—i.e., when they lack the power of Malkhut of Holiness, which is the aspect of “fear of God,” as explained above. +This is because the malkhut of Haman/Amalek is the antithesis of Malkhut of Holiness. Malkhut of Holiness is the aspect of a gatherer of all the camps of holiness, whereas malkhut of Haman/Amalek, which is Malkhut of Evil, is the aspect of a gatherer of money, as it fortifies itself through the desire for money in order to grab hold of all the sparks of holiness, as explained above. Nevertheless, this does not help it at all. For Malkhut of Holiness, which is the aspect of Mordekhai, has the power to extract from it all the money and all the sparks of holiness that it swallowed. {“He has given wisdom, daat and joy to the man who pleases Him; but to the sinner He has given the need to gather and amass—that he then hand it over to one who is pleasing to God” (Ecclesiastes 2:26).} +This is as our Sages, of blessed memory, said (Megillah 10b): “He has given wisdom, daat … to the man who pleases Him”—this is Mordekhai. In other words, Mordekhai, who is the aspect of Malkhut of Holiness, as explained above, was “given wisdom and daat.” This is the meaning of “<who> pleases Him”—the aspect of Torah, “for ‘pleasing’ refers only to the Torah” (Avot 6:3). “But to the sinner He has given the need to gather and amass”—this is Haman. In other words, Haman, who is the aspect of Malkhut of the Other Side, gathers money, as explained above. +This is the meaning of “that he then hand it over to one who is pleasing to God”—the aspect of Torah. Mordekhai, who is the aspect of Malkhut of Holiness, extracts from it all the money and all the sparks, and they become Torah, as explained above. For Mordekhai extracts from it all the wealth, in the aspect of “He swallowed chayil (wealth) and will vomit it out” (Job 20:15), and he turns it into Torah, which is called “a woman of chayil (valor)” (Proverbs 31:10). <All this, by virtue of his daat: he uncovers all the concealments in which the hidden Torah is concealed, he removes the sparks of holiness from the evil forces, and he gets the wicked to repent.> + +Section 6 + +6. Now, the greater the daat, the easier it is to earn a living. This is because effortless livelihood is dependent upon daat, as it is written (Numbers 11:8), “The people ShaTu (strolled about) and gathered it”—with ShTuta (foolishness) (Zohar II, 62b). For the more one is lacking in daat, the more he is harried and burdened in search of livelihood. +In addition, the greater the daat, the greater the peace. This is because peace is dependent upon daat, as it is written (Isaiah 11:6, 9), “The wolf will dwell with the lamb… for the earth will be filled with deah.” The peace in the world will be so amazing, that opposites will be capable of dwelling together because of the great daat that will prevail then. Through the daat, peace is increased, because anger and cruelty are eliminated through daat. This is because anger and cruelty result from an absence of daat, as it is written (Ecclesiastes 7:9), “anger abides in the bosom of fools.” But the more daat is increased, the more there is an increase of compassion and peace. As a result, <everyone’s> livelihood is earned effortlessly, in the aspect of “He makes your borders peaceful, and satiates you with choice wheat” (Psalms 147:14) . + +Section 7 + +7. This is the aspect of Shavuot. Shavuot is the aspect of very great and exalted intellect, which is supernal lovingkindness and great compassion, because the extent of the compassion is dependent upon the extent of the daat, as explained above. This is because <Shavuot is the Giving of the Torah, and> “at the Giving of the Torah, <God> appeared to them as an Elder with great compassion.” “Elder” refers to one with composed daat, which determines the extent of compassion, as explained above. Shavuot is therefore supernal lovingkindness and great compassion. +This is also the aspect of the mikvah of Shavuot, which is the aspect of the mikvah of the fiftieth gate, the highest gate of the Fifty Gates of Understanding. This is the aspect of supernal intellect and daat, the aspect of supernal lovingkindness and great compassion, as explained above. +The mikvah therefore saves from all troubles, as it is written (Jeremiah 14:8), “Mikveh (Hope) of Israel, Who saves her in times of trouble.” It is supernal lovingkindness, which saves from all troubles. This is why the mikvah purifies from all impurities, as it is written (Ezekiel 36:25), “I will sprinkle pure water on you, and you will be purified [of your impurities].” For there is no suffering without sin (Shabbat 55a). Therefore, the mikvah, which saves from all troubles and all suffering, purifies from all impurities and all sin. +And this is the aspect of MaN (manna), corresponding to the Mikvah of gate Nun, which is the aspect of great daat; for the manna is the aspect of daat . +This is the aspect of “an open statement… extended trustworthiness” (Shabbat 104a). “An open statement” is the aspect of revealing daat, because speaking reveals daat, as it is written (Proverbs 2:6), “daat and discernment are from His mouth.” In Egypt, where daat was in exile, as it is written (Exodus 6:3), “but I did not allow them to know Me by My Name YHVH,” speech, too, was in exile, in the aspect of “difficult to speak and to find the right language” (ibid. 4:10). But when they went out from Egypt, when daat went out of exile, speech emerged and was disclosed. This is the aspect of “an open statement”—speech is opened and daat is revealed. +And through the revelation of daat, God’s trustworthiness is extended and it becomes apparent that He is trustworthy. He promises, and He carries out. This is the aspect of “extended trustworthiness”—His trustworthiness is extended, as explained above. Yet in Egypt, where daat was in exile, His trustworthiness was not extended and revealed. This is as Rashi explains: “but I did not allow them to know Me by My name YHVH”—I was not known by My true quality. Because daat was not revealed in Egypt, His trustworthiness was not apparent, for lovingkindness is dependent upon daat, as explained above. +This is the aspect of “ANoKhY” (Exodus 20:2)— Yehiva (My giving) Ketiva (My writing) Ne’emanim (are trustworthy) Amoreha (her statements) (Shabbat 105a). By giving the Torah, the statement was opened and daat was revealed, as explained above. And through this His trustworthiness is extended, as explained above. This is the aspect of “her statements are trustworthy,” the aspect of “extended trustworthiness… an open statement,” as explained above. +This is also the aspect of MaN—an acrostic for Maamar Ne’eman (a trustworthy statement), the aspect of “an open statement… extended trustworthiness,” as explained above. This is because the manna is an aspect of great daat, as explained above. The Israelites therefore ate the manna for forty years (Exodus 16:35), because “at the age of forty one attains understanding” (Avot 5:21) . + +Section 8 + +8. This is as our Sages, of blessed memory, said (Kiddushin 38a): “They ate the manna for forty years. Was it not forty years less thirty days? However, in the cake they took out from Egypt they could taste the taste of manna.” In truth, it would have been fitting had they eaten the manna, which is the aspect of daat, for forty complete years, because forty is the aspect of understanding and daat, as explained above. In other words, as soon as they went out of Egypt, and daat was revealed, it would have been fitting had they immediately eaten the manna. In this regard our Sages, of blessed memory, answered: “In the cake they took out from Egypt”—namely, the matzot—”they could taste the taste of manna.” +<The point is> that peace is dependent upon daat, as has been explained, while dispute is <the absence of> daat. Nevertheless, there is dispute that is for the sake of Heaven, which in truth is very great daat, even greater than the daat of peace. For in fact, such dispute is great love and peace, as our Sages, of blessed memory, said (Kiddushin 30b): “et vaHeV be’Sufah” (Numbers 21:14)—they do not move from there until they become oHaVim (lovers). This is the meaning of what our Sages, of blessed memory, said: “Dispute that is for the sake of Heaven, will in SoFaH (the end) prove constructive” (Avot 5:17). This is the aspect of love, as it is written, “et vaHeV be’SuFaH,” as explained above. +This corresponds to Moshe, because Moshe is the aspect of daat, which is the aspect of machloket (dispute) for the sake of Heaven. Thus, MoSheH is an acrostic for Machloket Shamai Hillel, for they are the aspect of dispute for the sake of Heaven. +The redemption from Egypt therefore came through Moshe, because the essence of redemption is through daat (know ledge), as it is written, “and you will know that it was God Who took you out of Egypt” (Exodus 16:6) ; “so that they might know” (Leviticus 23:43) . +And this is the aspect of “the cake”—i.e., the matzot—”that they took out from Egypt.” MaTZah is the aspect of dispute, as it is written, “The men who MaTZutekha (contend with you) will be as naught” (Isaiah 41:12) . +This is the meaning of “that they took out from Egypt.” Specifically, “that they took out,” because in Egypt, daat was in exile; there was certainly no dispute for the sake of Heaven, which is dependent upon daat, as explained above. +This is: “In the cake that they took out from Egypt”—i.e., the matzah, which is the aspect of dispute; “that they took out from Egypt”—for there the daat is in exile; “they could taste the taste of manna”—because after they took the aspect of dispute out of exile in Egypt, they had in them the taste of manna, which is the aspect of great daat, which is the aspect of dispute that is for the sake of Heaven, as explained above. +This is the aspect of “LeCheM (bread) from heaven” (Exodus 16:4), which refers to the manna. It connotes battle, as it is written (Psalms 35:1), “LeChaM et lochamai (battle my opponents),” the aspect of dispute. In other words, the manna, which is daat, is the aspect of dispute for the sake of Heaven, as explained above. +Therefore, Datan and Aviram, who took issue with Moshe, who is daat, blemished also the manna by leaving some over. This is because the manna is the aspect of daat, the aspect of Moshe, as explained above. +Thus it is written in the holy Zohar (II, 183b), that “matzah heals.” For matzah, which is the aspect of dispute for the sake of Heaven/ daat /peace, as explained above, is a cure. This is because peace is a cure, as it is written (Isaiah 57:19), “Peace, peace, to the far and the near—says God—and I will heal them.” For in the main, illness, Heaven forbid, stems from an absence of peace—i.e., dispute among the elements, with one of the elements overpowering the other. But peace is a cure. +This is why matzah is called “poor man’s bread,” because poverty is but a lack of daat (Nedarim 41a). This is the aspect of a sick person, as it is written (2 Samuel 13:4), “Why are you in such poor spirits, O prince?” But matzah, <which is dispute for the sake of Heaven,> heals <impoverished daat >, as explained above. This is the meaning of “poor man’s bread”: it is a cure for poverty, as explained above. + +Section 9 + +9. To attain dispute for the sake of Heaven, a person must refine and purify the heavens, so that they are not in the aspect of “I clothe the heavens in blackness” (Isaiah 50:3) . +The way to refine and purify the heavens is through sincere sighing <to God>. For the heart contains the ruach of the pulse, which exists from before birth, transporting on it all the fluids and all the blood and all the juices. This ruach of the pulse circulates and beats in all the limbs. By its circulating and blowing through them, it agitates, blusters and disperses the decay in them, so that they do not atrophy or waste away. This resembles the wind that blows in the sea, which disperses, blusters, overturns and stirs the waters, so that they do not grow stale or go bad. +Primarily, the circulation of the ruach of the pulse is found in the hands. Since the hands are always busy, it is necessary to blow away and disperse [the decay in] them all the more. Therefore, when <an experienced> doctor puts his hand on the pulse, he knows all that is going on with the sick person, because the main circulation of the ruach of the pulse of the heart is there, in the hands. It transports everything on it, as explained above. +It is thus necessary that this ruach of the pulse circulate in an orderly fashion, correctly and steadily. But there is a serpent that brings to a depressed ruach—i.e., the thirty-nine labors, which are the defilement of the serpent. This brings to a depressed ruach, and because the ruach is depressed, it does not beat steadily. As a result, the limbs become heavy, because the ruach of the pulse does not blow inside them in a steady fashion. The hands are then in the aspect of “Moshe’s hands were heavy” (Exodus 17:12). This is because the primary heaviness is in the hands, which is where the essential ruach of the pulse is located, as explained above. +This is the aspect of ‘the despair of the hands’ (see Genesis 5:29), because a depressed ruach primarily damages the hands, as explained above. For when the limbs are heavy, they then weigh more heavily on the ruach of the pulse, which grows even weaker. Because the ruach of the pulse grows weaker, the limbs become heavier still. And as a result of the limbs growing even heavier, the ruach of the pulse grows weaker and weaker. This goes back and forth, until his soul departs, Heaven forbid. +But by sighing, he revives and cures the ruach of the pulse and is saved from a depressed ruach. The ruach of the pulse returns and blows steadily in all the limbs, and particularly the hands. +Through this, he refines the heavens, because the hands correspond to ShAMaYiM (heavens)— AiSh and MaYiM, which are the aspect of the right hand and the left hand. This is the meaning of “Let us lift up our hearts with our hands to God in heaven” (Lamentations 3:41)—a person must lift up the heart, namely the ruach of the pulse in the heart, to the hands, as explained above. And this is: “to God in heaven”—for through this the heavens are refined, as explained above. +And this is the meaning of “When I lift up My hand to heaven” (Deuteronomy 32:40)—one has to lift up the hands, so that they are transformed into the aspect of shamayim, as explained above. +When a person refines the hands, the aspect of the heavens, through sighing—by means of which he lifts up the ruach in the heart to the hands and thereby refines the hands/heavens, as explained above—then this is an aspect of dispute for the sake of Heaven. +This is because we receive all words from heaven, the place of all speech, as it is written (Psalms 119:89), “Forever, O God, Your word stands firm in the heavens”; <and as it is written, “I spoke to you from heaven” (Exodus 20:19) >. And these words we receive from heaven are <the aspect of> thunder, in the aspect of “God thunders in heaven” (Psalms 18:14), the aspect of “God thunders amazingly with His voice” (Job 37:5) . +Consequently, we receive the words from the hands, for they are the aspect of shamayim, the place of all words. Primarily, the receiving is through the aspect of thunder—i.e., the aspect of the ruach of the pulse that is rectified through sighing, through which the hands are lifted up to heaven. This is because the ruach of the pulse that circulates and blows and disperses everything, especially in the hands, is the aspect of thunder—the aspect of “God thunders in heaven,” as explained above. For the hands are in the aspect of shamayim, the place of all words—the aspect of “Forever, O God, Your word stands firm in the heavens,” as explained above. +Consequently, we receive the words from the YaDayim (hands), which is the aspect of “as God spoke b ’YaD (through)…,” which was said in regard to Moshe and also other prophets. This is because all words are there, and they receive them from there, as explained above. + +Section 10 + +10. All the words that they receive from there—i.e., from the aspect of hands/heavens/thunder—since they are received from heaven, one ought not demean the receiver, even if the law is not in agreement with him. Thus, indeed, “both opinions are the word of the Living God” (Eruvin 13b) . +As for the law not being in agreement with him, this is something we are incapable of understanding and comprehending, for this is the aspect of thunder. From there he received the words, of which it is said “God thunders amazingly with His voice”—i.e., they are truly “the wonders of He Who is perfect in knowledge” (Job 37:16). It is impossible for us to comprehend this, because it is the aspect of the incomprehensible ways of God—i.e., the aspect of one tzaddik experiencing good and a second tzaddik experiencing misfortune, one wicked person experiencing good and a second wicked person experiencing misfortune. Even Moshe Rabbeinu, of blessed memory, could not comprehend this, and concerning this he asked, “Please, let me know Your ways” (Exodus 33:13) . +A tzaddik experiencing good is the aspect of the tzaddik with whom the law is in agreement; a tzaddik experiencing misfortune is the aspect of the tzaddik with whom the law is not in agreement. A wicked person experiencing good is the aspect of the wicked person who is close to the tzaddik with whom the law is in agreement; a wicked person experiencing misfortune is the aspect of the wicked person who is close to the tzaddik with whom the law is not in agreement. +Even Moshe could not comprehend this, because they are the aspect of the ways of God, the aspect of thunder; they are “the wonders of He Who is perfect in knowledge,” which are incomprehensible. +Therefore, when they receive words from heaven, from the aspect of the hands, the aspect of thunder, as explained above, one ought not demean [the receiver], even if the law is not agreement with him. This is the aspect of dispute for the sake of Heaven, for in fact “both opinions are the word of the Living God,” just that it is impossible to comprehend this because it is “the wonders of He Who is perfect in knowledge,” the aspect of thunder, as explained above. + +Section 11 + +11. This is the explanation of: “With His ruach (breath) He perfects the heavens. His hand cholelah (fashioned) the Bolt Serpent. These are but some of His ways; how trifling is that which has been heard about Him. Who can comprehend the thunder of His mighty deeds?” (Job 26:13, 14) . +With His ruach He perfects the heavens—That is, the above mentioned ruach of the pulse that blows in the hands, which are the aspect of heaven, as explained above. +This is the aspect of “With His ruach He perfects the heavens,” for by means of the above mentioned ruach of the pulse, he refines and perfects the heavens, which are the hands, in the aspect of “Let us lift up our hearts with our hands to God in heaven,” as explained above. And this is: +His hand ChoLeLah the Bolt Serpent—Through this he creates a ChaLaL (empty space) in the hands that were heavy and shut due to a depressed ruach, which is the defilement of the serpent, as explained above. And so, when he eliminates the aspect of the defilement of the serpent, so that the ruach of the pulse blows steadily, then the hands are lifted up and the heavens are refined. Then, words are received from them; the aspect of dispute for the sake of Heaven. This is the aspect of the ways of God, for in truth “both opinions are the word of the Living God,” as explained above. And this is: +These are but some of His ways—That is, this is the aspect of the ways of God, the aspect of a tzaddik experiencing good, etc., which are incomprehensible, the aspect of thunder, which are “the wonders of He Who is perfect in knowledge,” as explained above. And this is: +how trifling is that which has been heard about Him. Who can comprehend the thunder of His mighty deeds—That is, there is no dishonor whatsoever in the above mentioned words that are received from heaven, and it is forbidden to demean the receiver, even if the law is not in agreement with him, for this is the aspect of the ways of God, the aspect of thunder, which are impossible to understand and comprehend, as explained above. +This is the meaning of “how trifling is that which….” In other words, there is no dishonor in them whatsoever, even though the law is not in agreement with him, because “Who can comprehend the thunder of His mighty deeds”—who can understand the thunder of His mighty deeds, which are “perfect in knowledge,” the aspect of “God thunders amazingly with His voice.” For in fact, “both opinions are the word of the Living God,” just that it is incomprehensible because it is the aspect of the ways of God, as explained above. + +Section 12 + +12. And this is the explanation [of the opening verse]: {“On the day of the bikurim (first fruits), when you bring an offering of new grain to God as part of your Shavuot festival, you shall observe a mikra kodesh (holy occasion): you shall not do any mundane work.”} On the day of the bikurim—This is the aspect of malkhut, as it is written (Psalms 89:28), “I, too, will designate him My firstborn, the highest of the malkhei (kings) of the earth.” +when you bring an offering of new grain to God—<That is, malkhut looks into the concealment within a concealment of those people under his rule and removes from there the sparks of holiness, which are transformed into Torah, as explained above. This is the meaning of “new… to God.” Initially, it was extremely concealed. But now that it has been revealed, it has become “new to God”—i.e., the Torah of God, the hidden Torah, as explained above.> +as part of your Shavuot festival—This is the aspect of daat, the aspect of manna/the mikvah of Shavuot, which is the mikvah of the fiftieth gate <—i.e., the supernal daat has been revealed, as explained above>. Shavuot is therefore called ATZeRet, which has the same connotation as malkhut, as it is written (1 Samuel 9:17), “This one yaATZoR (will rule) My people.” +you shall observe a mikra kodesh—This is the aspect of ruach hakodesh (Divine spirit), the aspect of the above mentioned ruach of the pulse. <In other words, the above mentioned sighs of holiness perfect the ruach of the pulse of the hands, which are the aspect of the heavens, so that he receives words of holiness from there. This is the aspect of ruach of holiness, as explained above.> +you shall not do any mundane work—In order to eliminate the defilement of the serpent/thirty-nine labors/despair of the hands, as it is written (Genesis 5:29), “This one will bring us relief from our work and from the despair of our hands” <—i.e., a depressed ruach. May God protect us from the serpent’s ruach of depression. Amen.> + +Torah 57 + + + +Section 1 + +The students of Rabbi Yosi son of Kisma asked him: “When will the son of David come?” He answered them: “When this gate will fall and be rebuilt, fall and be rebuilt, and fall. Then, before they have enough time to rebuild it, the son of David will come.” (Sanhedrin 98a) +Shaalu et Rebbi Yosi ben Kisma: When will the son of David come?… +Know! an angel is created from each and every word spoken by God (Chagigah 14a). Each and every word is divided into many sparks, in the aspect of “like a hammer shattering rock” (Jeremiah 23:29), and commensurate with the amount of sparks, a like number of angels are created. The angel created from the word that encompasses the sparks is the ruler and head of the angels created from the sparks, and they are his troops. {There is not a blade of grass below that does not have an angel from Above, striking it and telling it, “Grow!” ( Bereishit Rabbah 10:7).} +Each angel is put in charge of something. Even all the trees and grasses have [angels] appointed over them. As our Sages, of blessed memory, said: “There is not a blade of grass below that does not have an angel from Above.” Each angel receives its vitality from the word, and transmits [that vitality] into the thing in its charge—i.e., some grass or other thing over which it is appointed. +These two capacities—i.e., the capacity the angel has to receive and the capacity to transmit—are called the aspect of hands. With the right hand it receives its vitality, and with the left hand it transmits [it], corresponding to, “striking it and telling it, ‘Grow!’” The striking is an aspect of the left side. +We see, then, that all healing is dependent upon the Torah, in the aspect of “a healing for all his flesh” (Proverbs 4:22). This is because the Torah gives strength to the angels, and the angels transmit [it] to the grasses, so that the grasses heal through the power of the Torah. +But when someone blemishes [his] faith in the Torah sages and violates their restrictions, his punishment has no cure, in the aspect of (Avodah Zarah 27b): “Perhaps a ‘snake’ of the sage has bitten him, for which there is no cure.” For someone who violates their restrictions thereby removes the hands of the angels according to how he strays from the words of the rabbis. +This is the meaning of (Deuteronomy 17:11), “Do not stray from the word they declare to you, either to the right or the left”—according to the manner in which he strays. If he strays to the right of the path set forth by the rabbis, he removes the right [hand from] the angel and it is unable to receive. If he strays to the left, he removes the left hand from the angel and it is unable to transmit. And when one of the angel’s hands is impaired, this person has no cure, because the grass needed to cure him lacks the power to heal, for no one transmits to it. +This is the aspect of (Deuteronomy 28:61), “a punishment that is not mentioned in [this book of] the Torah.” This is the death of Torah sages—i.e., the death that Torah sages bring upon some person. For the illness that affects a person because he transgressed the words of the rabbis has no cure, so that he dies from the illness. This death is the result of “a punishment that is not mentioned in the Torah,” because matters not mentioned in the Torah were given over to the sages, and we are commanded to hear it from them. Yet there is a person who ridicules their words and has no faith in what they say, for it seems to him that from the Torah’s perspective it is not so. As a result, he is afflicted with a punishment that has no cure, and he dies from it. +There are also afflictions of love that assail a person who is righteous. He is plagued with afflictions, yet his cure is not dependent on herbal remedies because he is a righteous person who has not impaired the hands of the angel, so that the hands are whole. This is the meaning of “for I am sick with love. His left arm is under my head and his right arm embraces me” (Song of Songs 2:5-6). That is, “sick with love” might assail a certain person, yet his cure is not dependent on the above mentioned hands because from his side the hands are whole, corresponding to “His left arm is under my head….” +This is: Rabbi Yochanan came to a Tanna who was plagued with afflictions and said to him, “Do your afflictions please you?” “No,” he answered, [“neither them not their reward”]. “Give me your hand,” he said. [He gave him his hand, and Rabbi Yochanan stood him up.] (Berakhot 5b) . +Rabbi Yochanan assumed that these afflictions were afflictions of love, which is why he asked him, “Do your afflictions please you?” He asked him if he was pleased by the afflictions—i.e., if they were afflictions of love—and he answered him, “No.” Thus, when Rabbi Yochanan heard that they were not afflictions of love, he thought that perhaps [the Tanna] had impaired the hands, God forbid, and this is why he had no cure. This is why he said to him, “Give me your hand,” in order to determine if, as mentioned above, he had violated the words of the rabbis, God forbid. Thus as soon as he gave him his hand, he stood him up. For they were not afflictions of love, nor had he impaired the hands. This is the reason he was able to recover and get up from his illness. +And this is: “With his strength he pulls the mighty. Let him rise up, he who has no faith in life” (Job 24:22). Since he has no faith in the Torah sages, who are called “alive”—as our Sages, of blessed memory, taught (Berakhot 18b): “Benayahu the son of Yehoyada, the son of a living man”; even after they have passed away, the righteous are called “alive”—he therefore succumbs to an illness which causes him to have no faith in his life; i.e., there is not a single person who has faith that he will recover from this illness, because his punishment is incurable, as mentioned above. +His rectification is to raise up fallen faith and have faith in the sages. This is the meaning of “Let him rise up, he who has no faith in life”—i.e., he who had no faith in the sages, who are called “alive,” let him raise up this fallen faith. Through this he will get up from this illness, which until now no person had faith that he had any cure for his punishment. But through his faith he is healed, because through faith in the sages he rectifies the aspect of the hands of the angels, and they receive and transmit potency to the grasses so that he can be healed. +This is “With his strength he pulls the mighty”—i.e., the angels, who are called “mighty.” They all return to him his KoaCh (strength)—i.e., the Kaf - Chet (28) sections of the hands—and infuse divine grace into whatever they are appointed over. Then, he has a cure, because the words of the sages create and rectify the aspect of the hands, as mentioned above. + +Section 2 + +2. The way to raise up fallen faith is through the aspect of Yaakov—i.e., through a vow. A person should make some vow, and through the vow he restores his faith in the sages. For when he lacks faith in the sages, this is the aspect of the passing of the sages, the aspect of wonder, corresponding to (Isaiah 29:14), “I will continue to bewilder this people with bewilderment and wonder, and the wisdom of its wise men will fail.” Our Sages, of blessed memory, expounded this as referring to the passing of the sages (Eikhah Rabbah 1:37) . +The rectification of this wonder—i.e., the passing of the sages—is the wonder of a vow, in the aspect of “if he wondrously expresses a vow” (Numbers 6:2). By means of the vow he ascends to the source in which the sages are rooted—i.e., the aspect of “wondrous wisdom”—and so he knows and recognizes the virtues of the sages. Through this he reverts to having faith in them. +{“I will give thanks to Your Name, for You have done wonder; counsels from afar in steadfast faith” (Isaiah 25:1).} This is the aspect of “I will give thanks to Your Name, for You have done wonder,” and through this, “counsels from afar in steadfast faith.” In other words, through the aspect of a vow, which is the aspect of wonder, there is a rectification of faith in the sages, whose counsels are from afar, in the aspect of “from afar she brings her bread” (Proverbs 31:10) . +For the words of Torah are sparse in their place but enriched from elsewhere (Yerushalmi, Rosh HaShanah 3:5) ; the sages derive their teachings from remote places in the Torah. It has been given over to them to expound the Torah as they please, with the Thirteen Principles through which the Torah is expounded, and we are obligated to have faith in all their words, in the aspect of “Do not stray from the word [they declare to you, either to the right or the left].” +And Yaakov is the aspect of a vow, for he is the head of all who make vows, as it is written (Genesis 28:20), “Yaakov made a vow.” {“By the hands of the mighty one of Yaakov; from there, the ro’eh (shepherd), the rock of Israel” (Genesis 49:24).} +And this is: “By the hands of the mighty one of Yaakov.” In order to rectify the hands of the angel, which is called “the mighty one,” it is necessary to utilize a vow, which is the aspect of Yaakov, as mentioned above. For “from there, the ro’eh, the rock of Israel”—i.e., through the vow there is a rectification of faith, which is called “Ro’EH,” in the aspect of “Re’EH (nourish) faith” (Psalms 37:3). And when faith is rectified, the hands are rectified, in the aspect of “Do not stray,” as mentioned above. + +Section 3 + +3. When the hands are rectified through a vow, as mentioned above, then the lights of the patriarchs shine in him. This is because a vow is the aspect of the light of Yaakov, and the hands are Avraham and Yitzchak, who are right and left. This is the aspect of “He performed wonders in the sight of their fathers” (Psalms 78:12)—i.e., through the above mentioned wonder, the light of the patriarchs shines in him. +Thus, the final letters of the names of the patriarchs, B - K - M, are an acronym for “B’shemen Kodshi Meshachtiv (I anointed him with My holy oil)” (Psalms 89:21). This hints to the aspect of a vow, for it is written in the vow of Yaakov (Genesis 28:22), “Let this rock that…”; and it is written (ibid. 35:14), “then he poured oil on it.” In other words, by means of a vow, the light of the patriarchs shines on a person. + +Section 4 + +4. By means of these lights, a person ascends and delights in the delight of Shabbat, in the aspect of “Then you can delight… I will let you ride the heights of the earth, and I will give you to enjoy the inheritance of your father Yaakov” (Isaiah 58:14). “The heights of the earth” are Avraham and Yitzchak, who are the hands, for they are the “arms of the world” (Deuteronomy 33:27). “I will give you to enjoy the inheritance of your father Yaakov”—this is the above mentioned vow. By means of the patriarchs and the above mentioned faith, he merits the delight of ShaBbaT. +[Shabbat] is the aspect of Shin BaT. Shin is the aspect of the patriarchs. BaT is the aspect of faith, the aspect of “Avraham had a bat,” the aspect of “A faithful man has abundant blessings” (Proverbs 28:20) . + +Section 5 + +5. This delight of Shabbat is the aspect of eating in holiness. From weekday eating the Other Side too derives benefit, whereas the Other Side has no share whatsoever of Shabbat eating. This is why we have been commanded concerning Shabbat eating, as it is written (Exodus 16:25), “Eat it today, for today is God’s Shabbat.” This is because the food of Shabbat becomes holiness and absolute Godliness, without any waste whatsoever. +One can accomplish with Shabbat eating what one accomplishes by fasting—i.e., defeating one’s enemies in the merit of Shabbat delight just as one does by fasting. On account of this it is called ShaBbaT, because it is propitious “lehaShBiT (for putting an end to) enemy and avenger” (Psalms 8:3) . + +Section 6 + +6. By fasting, a person’s enemies fall before him, because through the anger that stems from the liver—the aspect of “the liver is angry” (Berakhot 61b)—the great accuser is aroused. This is Esav, EDoM, whose place is in the liver; and he is “ӔDMoni (the Red One),” for he is the aspect of the liver, which is full of DaM (blood). +From this highest accuser, accusers are aroused that devolve below and oppress a person who gets angry. They rule over him and are not afraid of him, since because of the anger he appears to them to be an animal, in the aspect of (Psalms 49:13, 21), “likened to the beasts, who are cut off.” For in the main, the fear a human being instills—in the aspect of “a fear and a dread of you” (Genesis 9:2)—is due only to the image of God in the human face. By virtue of this image, a human being is a human being. Thus, when the image is removed, he then goes from the category of human being to the category of animal, and so the fear he instills is removed. +The essence of the image that illuminates a person’s face is the wisdom of the Creator, which He gave to human beings as an advantage over the animals. It illuminates the face of a human being, in the aspect of “A man’s wisdom illuminates his face” (Ecclesiastes 8:1). But because of the anger, if he is wise, his wisdom departs. Then his image departs, and his face falls, in the aspect of “Why are you so furious? Why is your face fallen?” (Genesis 4:6). And when he lacks the face of a human being, the fear he instills departs, because he is “likened to the beasts,” and his adversaries oppress him. +But by means of fasting he rectifies his face and reinstates his wisdom, which is his image that illuminates his face. The everyone fears him, and his enemies fall lephanav (before him)—specifically lephanav, since in the main their fall is because of the panim (face), as mentioned above. +All this happens by means of fasting, because by fasting the liver is made subservient to the mind. On a day that a person eats, the liver is nourished first, and afterwards it sends to the mind. Thus it is that on a day of eating, prominence and rule belong to the liver. But when one fasts, then the mind is nourished first, and afterwards the mind sends food to the liver. Thus it is that on a day of fasting the liver is subservient to the mind, and the prominence and rule belong to the mind. +This is a rectification for his having initially blemished wisdom, which is the mind, the image that illuminates his face. Now, by means of fasting, he subdues the liver and gives the mind rulership. And when the liver, the chief accuser, is subdued, then all the enemies that are connected with the liver are subdued. +Hence, the letters TZOM are an acronym for “Vekhatoti Mepanav TZarav (I will thrash his adversaries from before him)” (Psalms 89:24) . By means of fasting, the liver is subdued, and the mind of wisdom, the image, is rectified and illuminates a person’s face. By means of the image in panav (his face), “I will thrash his adversaries mepanav (from before him)”—specifically from his panav, as mentioned above. +But when a person merits the aspect of the delight of Shabbat, as mentioned above, then he has no need to fast, because he accomplishes with his eating what he accomplished by fasting—i.e., “lehaShBiT enemy and avenger.” For ShaBbaT eating is holy, and “no stranger may eat of the holy” (Leviticus 22:10). {“All wrathful dominions and bearers of judgments—they all flee and depart from her, and there is no ruling power [but she] in all the worlds. Her face glows with heavenly lights” (Zohar II, 135b).} +Then the liver is subdued and its power eliminated, in the aspect of “all wrathful dominions”—these are the aspect of “the liver is angry”—”they all flee and depart,” {so that the mind of wisdom grows great and illuminates the face, in the aspect of “Her face glows with heavenly lights.”} +Then, all is love, in the aspect of “O love of delight” (Song of Songs 7:7). All this is from the above mentioned delight of Shabbat. + +Section 7 + +7. Know, too, that to eliminate and subdue the enemy, either fasting or Shabbat eating is enough on its own. But for an abundance of peace it is necessary to increase charity, as in the teaching of our Sages, of blessed memory: The more charity, the more peace (Avot 2:7). And this is what they said: The reward for fasting is charity (Berakhot 6b). And they said: Sun on Shabbat is charity for the poor (Taanit 8b). “Sun” is the aspect of peace, as in the teaching of our Sages: “the sun shone upon him” (Exodus 22:2)—just as the sun brings peace to all the world’s inhabitants… (Mekhilta, Mishpatim 6). This is: “Sun”—i.e., peace—is achieved only by means of “charity to the poor.” + +Section 8 + +8. Know, too, that there is a difference between the peace of fasting of the weekdays, and the peace of the delight of Shabbat. That is, the peace of fasting lacks the aspect of speech, [in] the aspect of “they could not speak a word of peace [to him]” (Genesis 37:4). But by means of the delight of Shabbat eating, speech is executed in peace, in the aspect of “For the sake of my kin and my companions, I will now speak peace” (Psalms 122:8). This is the aspect of “or speaking of [weekday] matters” (Isaiah 58:13), which is said with regard to Shabbat, because the mouth is made whole through the great light [that shines] at the time of Shabbat eating. +And this is as our Sages, of blessed memory, said: The difference between chametz and matzah is but a mashehu (whit). +ChaMeTZ is the aspect of rectifying anger through fasting, as mentioned above. This is the aspect of “Who is this coming from Edom with ChaMuTZ (bloodstained) clothing?” (Isaiah 63:1). “Edom” is the above mentioned aspect of the liver; chametz corresponds to its subjugation, the aspect of fasting, the absence of eating. This is the aspect of “You must not eat any maChMeTZet (leavened thing)” (Exodus 12:20). “You must not eat”—this is the above mentioned aspect of fasting. +MaTZah is the aspect of the delight of Shabbat eating, the aspect of “so that taMoTZu (you will nourish) and delight…” (Isaiah 66:11) . +This is the meaning of “The difference between chametz and matzah …”—i.e., the difference between fasting and the above mentioned delight of Shabbat eating. The difference between them “is but a MaSheHU”—an acronym for “Vhayah Maaseh Hatzedakah Shalom (For the work of charity is peace)” (Isaiah 32:17). That is, the peace of fasting is not like the peace of Shabbat, for the one has no mouth, and the other has a mouth. And this is the difference: The aspect of peace with a mouth has an advantage over peace without a mouth, just as the “speaker” has an advantage over the “living.” Animals are alive like people, yet man has an advantage in that he has the power of speech. +This is the difference between chametz and matzah, which is the difference between the chet and the heh. Chametz is [spelled] with a CheT. This is the aspect of peace without a mouth, the aspect of the “living,” the aspect of “the ChaiyaT (beast) of the field will make peace with you” (Job 5:23)—i.e., the aspect of peace that has no mouth, that lacks the power of speech, like the beasts of the field. +But matzaH is [spelled] with a Heh. This is the heh articulators of the mouth, the power of speech, as mentioned above. This is the aspect of “Heh (Here) you have seed” (Genesis 47:23), the aspect of “Sow charity for yourselves” (Hosea 10:12), the aspect of “the work of charity is peace,” as mentioned above. +{“The lot puts an end to altercation; between those locked in dispute it separates” (Proverbs 18:18).} This is: “The lot puts an end to altercation.” “Lot” is the aspect of the delight of Shabbat, the aspect of “You will rest, and then you will arise to your lot at the end of days” (Daniel 12:13), for then it will be entirely Shabbat. This is the meaning of “You will rest”—the aspect of “but He rested on the seventh day” (Exodus 20:11). This “lot,” which is Shabbat, eliminates altercation and adversaries, as mentioned above. +Moreover, it has power; with it the aspect of the mouth is made, as mentioned above. This is the meaning of “between those locked in dispute it separates”—between the locking and bonding of the leg of the chet to the roof of the chet. He separates [them], so that the chet becomes a heh—i.e., the aspect of the mouth, as mentioned above. + +Section 9 + +9. This is the explanation of: They asked Rabbi Yosi son of Kisma: “When will the son of David come?” and he answered them: “When this gate will fall [and be rebuilt, fall and be rebuilt, and fall. Then, before they have enough time to rebuild it, the son of David will come].” +The main point is that it will fall three times, and they will not have enough time to rebuild it before the son of David comes. For the gate of Aram is the aspect of the gate of the Other Side. When it falls one fall after another by means of the aspects I have brought, as mentioned above, then the son of David will come and build the gate of holiness. +That is, when there is no faith in the sages and no one listens to them—in the aspect of “laying a snare for the rebuker at the gate” (Isaiah 29:21)—because of this they take ill, until they have no cure, in the aspect of “they reached the gates of death” (Psalms 107:18). But when they have faith, then the gates of holiness open up for them, in the aspect of “Open the gates… he that keeps faith” (Isaiah 26:2). And when one rises, the other falls. Thus the gate of Aram falls one time. +Faith is built up by means of a vow, and then it shines with the lights of the patriarchs, as mentioned above. Then the gate of holiness is built a second time, in the aspect of “Lift up your heads, O gates” (Psalms 24:7). For the patriarchs are the heads, in the aspect of “These are the heads of the patriarchal houses” (Exodus 6:14). And when one rises, the other falls. This is the aspect of the gate of Aram falling a second time. +And through the lights of the patriarchs one merits ShaBbaT, “lehaShBiT [the] enemy,” and he merits peace, as mentioned above. Then the gate of holiness is built a third time, in the aspect of “render peace-promoting justice in your gates” (Zekhariah 8:16), and in the aspect of charity—”Do not oppress the pauper in the gate” (Proverbs 22:22). Thus, they subdue the enemies who draw sustenance from the gate of Aram, in the aspect of “Those who sit by the ShaAR (gate) talk about me” (Psalms 69:13), because “the liver [that] is angry”—which is Esav-Edom, as mentioned above, for he is “like a mantle of Sei’AR (hair)” (Genesis 25:25)—has been subdued. This is the gate of Aram falling a third time. + +Section 10 + +10. {Rebbe Nachman, of blessed memory, omitted a few words here that appeared in the version he penned with his holy hand. When he handed me this lesson to transcribe, he intentionally crossed out a fair number of words that he had written with his holy hand so that I should not copy them. I could see that this was with definite intention. He did this a number of times, in a number of lessons; when handing me his lesson for transcription, he would very meticulously cross out any number of words [although] they were essential to the text. Yet he would omit some material from the middle because he did not want these words to be revealed. Anyone who studies these passages well can understand that something is missing in the middle of the text. In this lesson, too, it is possible to see this somewhat, for he writes: “When it falls by means of the aspects I have brought,” though this is not the way he would usually express himself. Despite having had all this splendidly recorded and clearly explained, he assiduously omitted some material from the middle, for all his holy words were thoroughly measured and weighed concerning what to reveal and what not to reveal. He was meticulous regarding even one extra word, that it should neither be said nor transcribed. +See what is written in the adjacent lesson, Lesson #58: “The greatness of the devout of the generation is the aspect of the vehicle for renewal of the Torah, in the aspect of. These are etc.” There, it is obvious that something is missing. So now, in light of what is mentioned above, you will understand the matter. For some words have been crossed out there, in the middle of the lesson. Also earlier in that same lesson, Lesson #58, he crossed out any number of words and topics in other places that are less obvious. Then afterwards, in section 5 of Lesson #59, he again crossed out, following “This is the explanation: ‘A house and riches etc .,’ for the patriarchs would convert people, etc.” Any number of words have been erased there, as in other places in that lesson. This is likewise true of a fair number of lessons that he gave over for transcription, as mentioned above. The matter is beyond us.} + +Section 11 + +11. Addendum to sections 1 and 2: +Someone who shames a Torah sage has no cure for his punishment (Shabbat 119b). This is because all cures are compounds. In other words, we take so much and so much in volume and weight of a particular medicament and a particular grass, and so much and so much in weight of another grass, and also weigh a number of different types, each grass having a different potency. Then we mix all the types together and make a compound out of them. It is this compound that has the power to heal the person who is ill. We see then that the cure’s essential potency comes from its being a compound. It acquires a new and different potency through the energy it receives from all these grasses that have been mixed together. And it is specifically this potency of the compound that heals the illness. This is why an expert doctor is needed, someone who knows how to make the compound. However, someone who is not an expert, even if he uses the grasses that have the power to heal, he will still not accomplish anything because he does not know how to compound them. +The same is true of the Torah, which is a cure for all things, as it is written, “a healing for all his flesh.” No one knows it other than the sages of the generation, for it has been given over to them to interpret with the Thirteen Principles through which the Torah is expounded. However, from the Torah itself it is impossible to learn anything, except by means of the sages of the generation, for they expound it. For “the words of Torah are sparse in their place but enriched from elsewhere.” The sages assemble, mix and compound the Torah, and with the Thirteen Principles expound one place based on another: “removing, adding and expounding” (Bava Batra 111b). And even though in the Torah it is written one way, they remove a letter or word from there and add it elsewhere, and with this interpret it in accordance with what they know, as was given over to them. Therefore, when someone disgraces a Torah sage, he has no cure for his punishment. This is because the main healing energy that we get from the Torah can be gotten only through the sages of the generation, for it was given over to them to expound and they know how to compound the Torah’s letters, as mentioned above. This is the essence of the healing energy, because all the grasses receive potency from the Torah, as explained above, and their healing energies comes mainly from the compound, as mentioned above. Therefore, the essence is dependent upon the sages of the generation; they know how to interpret the Torah and compound the Torah’s letters, as mentioned above, and through this they receive the energy of all the compounds of all the grasses that receive potency from the Torah. +The main thing, therefore, is having faith in the sages; to be heedful of their honor and in great awe of them. Even if a person sees them doing something which in his opinion is not explicitly in the Torah, or it seems to him that they are going against the Torah, God forbid, he is obligated to believe that they are certainly acting in accordance with the Torah, because the Torah was given over to them. For example, we see that in the Torah it is explicitly stated: “give him forty lashes” (Deuteronomy 25:3), yet they said specifically thirty-nine lashes (Makkot 22b). Based on the interpretations and measures, as were handed over to them, they know that it must be specifically thirty-nine lashes. Therefore, a person has to have faith in the sages; he has to disregard his own intellect and knowledge, and rely solely on them, for it is to them that the Torah has been given over for interpretation, as mentioned above. + +Torah 58 + + + +Section 1 + +It is brought in Zohar Bereishit: Tlat Nafkin Meichad (Three Emerge from One); one is maintained by three; one ascends between two; two provide for one; one provides for a number of directions. (Zohar I, 32b) +This refers to the well, the cloud and the manna; they all returned in Moshe’s merit. As our Sages, of blessed memory, said (Taanit 9a): “I concealed the three shepherds in a single month��� (Zechariah 11:8). Did [all three] die in the same month? However, [the Sages] answered: When Aharon and Miriam passed away, the cloud and the well departed, and then returned in Moshe’s merit. When Moshe passed away in the month of Adar, the well, the cloud and the manna departed. Thus it was as if they all died in the same month. This is the explanation of “three emerge from one”—i.e., the well, the cloud and the manna were on account of one, on account of Moshe. + +Section 2 + +2. Moshe’s soul embodied the three Patriarchs. He thus had the power to draw these three influxes. The “well of living water” (Genesis 26:19) is the aspect of Avraham, [the aspect of] the waters of lovingkindness; and Avraham began to dig wells. The cloud is the aspect of Yitzchak, the aspect of “darkness, cloud and mist” (Deuteronomy 4:11) ; the aspect of “[Yitzchak’s] eyes grew dim and he could not see” (Genesis 27:1). And manna is the aspect of Yaakov, the aspect of “to nourish His people, Yaakov” (Psalms 78:71) . +Thus of Moshe, who embodied the Patriarchs, it is said, “Moshe sat down beside the well” (Exodus 2:15) ; and it is written of him, “Moshe entered within the cloud” (ibid. 24:18) ; and it is likewise written of him, “Moshe said to them, ‘This is the bread’” (ibid. 16:15). Specifically “this,” referring to Moshe himself, because it was in his merit that they ate the manna. +And in the Future, at the time of the resurrection, Moshe will arise embodying the three Patriarchs as before, in the aspect of “That which was, is what will be” (Ecclesiastes 1:9) ; the aspect of “See, you will lie with your fathers, and then rise up” (Deuteronomy 31:16)—he will be resurrected embodying the three of them. This is the explanation of “one is maintained by three.” + +Section 3 + +3. And with the power [Moshe derived] from embodying the Patriarchs, he fought against Amalek, in the aspect of “a vengeful sword to wreak vengeance for the covenant” (Leviticus 26:25). For the Patriarchs are the brit (covenant), the aspect of “I will remember My covenant with Yaakov, [My covenant with Yitzchak and also My covenant with Avraham…]” (ibid.:42). But Amalek caused their brit to be defiled, in the aspect of “they polluted you on the way” (Deuteronomy 25:18). This is the explanation of “one ascends between two”—this is the war against Amalek, of which it is said (Exodus 17:12), “Aharon and Chur supported [Moshe’s] hands, one on each side.” + +Section 4 + +4. By subduing the evil force of Amalek and rectifying the brit, [Moshe] merited the aspect of “the bread will be mishneh (double) what they gather daily” (Exodus 16:5). And of Yosef, who merited the brit, it is written (Genesis 41:43), “[Pharaoh] had him ride in the mishneh (second) royal chariot”—i.e., “mishneh what they gather daily.” By means of the brit one merits double bounty. +This is the explanation of “two provide for one.” The aspect of Shabbat receives from Yosef “double bread”—i.e., Mishneh Torah, the aspect of “I was a source of daily delight” (Proverbs 8:30). And the aspect of Shabbat sends bounty to the other worlds, in the aspect of “But you may eat [the produce of] the Land’s shabbat (resting)” (Leviticus 25:6). This is the explanation of “one provides for a number of directions.” + +Section 5 + +5. Thus it is that daat produces the aforementioned three [influxes of bounty]—namely: eating, drinking and clothing—since they are encompassed in it. [This is] the aspect of “Come, eat my bread” (Proverbs 9:5), the aspect of eating, the aspect of manna, which is encompassed in the daat of Torah. Drinking is encompassed in daat in the aspect of “Let all who are thirsty come to the water” (Isaiah 55:1), this being the well, the aspect of “[So drink…] running water from your well” (Proverbs 5:15). Clothing [is encompassed in daat] in the aspect of “You have clothing—be our leader” (Isaiah 3:6), [this being] the aspect of the cloud/clothes, the aspect of “when I clothed it in a cloud” (Job 38:9). This is the explanation of “three emerge from one.” +Now, daat is maintained mainly through the Patriarchs, who are Chesed, Gevurah, Tiferet: +Chesed (Lovingkindness) is the aspect of Avraham—i.e., one must teach one’s wisdom to others and draw them under the wings of the Divine Presence. This is the aspect of “and the Torah of lovingkindness is on her tongue” (Proverbs 31:26) ; of which our Sages, of blessed memory, said: This refers to someone who studies in order to teach it [to others] (Sukkah 49b). This is likewise the aspect of “the souls that they made in Charan” (Genesis 12:5) . +Gevurah (Strength) is the aspect of giving priority to one’s fear of sin over one’s wisdom (cf. Avot 3:9) . +Tiferet (Beauty) is that a person is careful how he dispenses his wisdom, so that it not be despised; in the aspect of “The sage’s words find favor” (Ecclesiastes 10:12). This is the explanation of “one is maintained by three.” +And when a person’s wisdom is maintained and in a state of perfection, he is then in the aspect of “one ascends between two.” He can fight God’s battles, in the aspect of “Wisdom is more valuable than weapons of war” (Ecclesiastes 9:18) . +Then, when he subdues all the oppressors who pursue the weak among Israel, and he gets [these Jews] to serve God, he thereby merits a double amount of original Torah insights on Shabbat, in the aspect of “double bread”/ Mishneh Torah /“a folded scroll” (Zechariah 5:2). This is in the aspect of “two provide for one,” as explained above, the aspect of “a double-edged sword” (Psalms 149:6). [That is,] by means of “a vengeful sword,” as explained above, he merits a double portion, the aspect of “double bread.” +Shabbat then dispatches its illumination to all the levels, in the aspect of “one provides for a number of directions.” It provides a cure for the soul and a cure for the body, in the aspect of “except that he must pay [for the victim’s] ShiVTo (inactivity), veRaPo yeRaPei (and provide for his complete cure)” (Exodus 21:19)—two RePhuot (cures), by means of ShaBbaT. + +Section 6 + +6. The reason that the sage supplies the aforementioned “double bread” is that through his worthiness he merited his neighbor’s portion as well. As our Sages, of blessed memory, said: If he is worthy, he takes his own portion and that of his neighbor (Chagigah 15a). Thus, when the day of Shabbat arrives and his NeFeSh (soul) is encompassed in ShaBbaT, in the aspect of “for on that [day] ShaVaT va’yeNaFaSh (He ceased working and He rested)” (Exodus 31:17), [the sage] then gives “double bread” to the day of Shabbat, as explained above. + +Section 7 + +7. Through the illumination from Shabbat, the world is roused to repentance motivated by love. This is because ShaBbaT is the aspect of TeShuVah (repentance), the aspect of “Then ShaVTa (you shall return) to God your Lord” (Deuteronomy 30:2). This repentance is motivated by love, the aspect of “O love of delight” (Song of Songs 7:7), for the love stems from the delight of Shabbat, the aspect of “if you call the Shabbat ‘delight’” (Isaiah 58:13) . +And repentance motivated by love is the aspect of “double bread,” as in the teaching of the Sages, of blessed memory: Here it was motivated by love, there it was motivated by fear (Sotah 31a). {It is brought there: Greater is the one who acts out of love than the one who acts out of fear, since [the merit of] the latter will abide for a thousand generations, while [that of] the former will abide for two thousand generations.} Through repentance motivated by love ‘He shows lovingkindness for two thousand’ (cf. Exodus 20:6) . + +Section 8 + +8. Then, all the generation’s devout individuals are healed, in the aspect of “and so repent and be healed” (Isaiah 6:10) ; whereas earlier they endured suffering, in the aspect of “he bore our sickness” (ibid. 53:4). +{“How comely you are, and how pleasant, O love of delight” (Song of Songs 7:7).} People also admire them, in the aspect of “How comely you are, and how pleasant,” as a result of “O love of delight,” as explained above; whereas earlier they were in the aspect of “he was without handsomeness or beauty” (Isaiah 53:2) . + +Section 9 + +9. And when everyone shows admiration for the generation’s devout individuals and considers them comely, then each one [of these individuals], commensurate with his devoutness, can understand that the generation’s sage has already supplied the aforementioned bounty of “double bread” on the day of Shabbat. The reason for this is that each one of them, commensurate with his devoutness, acquires comeliness and beauty and gains prominence in the eyes of the people. +This comeliness and prominence are a mark and a sign and a hint to the aforementioned Mishneh Torah, in the aspect of “Mount Zion (TZiYON) on the northern side” (Psalms 48:3). “Mount” is the aspect of prominence, as in the teaching of the Sages, of blessed memory, concerning [the verse]: “Flee from your mountain like a bird” (Psalms 11:1)—this is kingship and prominence (Sanhedrin 107a). Prominence is a TZiYUN (mark) and a sign of “YaRKesei TZaFoNe (the northern side),” of “The roundness of YeReiKhayikh (your thighs)” (Song of Songs 7:2)—Torah haTZeFuNah (that is hidden). +{“If you tashiv (turn back) your foot on account of Shabbat, from pursuing your affairs on My holy day; if you call the Shabbat ‘delight’…; if you honor it by not doing your business… or speaking of [mundane] matters” (Isaiah 58:13).} This is the explanation of “If you TaShiV your foot on account of Shabbat”: the TeShuVah that stems from the aspect of Shabbat elicits “yarkesei tzafone”—i.e., “your foot.” +And each [devout individual] receives the mark and the sign commensurate with his devoutness, so that afterwards he receives the aforementioned “yarkesei tzafone” within the markings of prominence. This is because the prominence of the generation’s devout individuals is the aspect of a vessel for original Torah insights, in the aspect of… + +Section 10 + +10. Now, these devout individuals of the generation must thoroughly consider the grandeur, beauty and prominence that come to them, so that they do not succumb to pride. For it happens that, when the people of the generation fail to guard their tongue, they become incapable of receiving the aforementioned aspect of Shabbat. This is because Shabbat is contingent upon guarding one’s speech, in the aspect of “or speak of [mundane] matters”—that your conversations on Shabbat should not resemble your weekday conversations (Shabbat 113b) . +Thus if they fail to guard their tongue, then even if the generation’s clever individuals supply the bounty of Shabbat, of the aforementioned repentance, the repentance they radiate becomes corrupted. As a result, the grandeur, beauty and prominence that come to the generation’s devout individuals becomes corrupted, and they grow proud. This is the aspect of “The transgression of their mouths is the word of their lips; they will be trapped by their pride” (Psalms 59:13)—the transgression associated with speech causes them to become trapped in the sin of pride. +And this is the exile of the Divine Presence. That is, prominence, which is the aspect of malkhut (kingship), the aspect of the Divine Presence, becomes blemished and turns into pride. + +Section 11 + +11. This is the explanation of: Why are the Babylonians’ heads segalgalot (oval)? Because they have no chayot pikchot (trained midwives) (Shabbat 31a) . +Babylonians—This is the generation that blemishes speech, the aspect of “[That is why it is called BabeL,] because there God BaLal (mixed up) the speech of the whole earth” (Genesis 11:9) . +heads—These are the generation’s devout individuals. +SeGaLGaLoT—That is, SeGoL GaLuT. SeGoL is the aspect of grandeur and kingship, the aspect of “SeGuLat (the treasure) of kings” (Ecclesia st es 2:8). The GaLuT (exile) of the Divine Presence, as explained above, is due to their grandeur having been blemished, so that they are trapped by pride. +And this is what he answered them: Because they have no chayot pikchot . +ChaYot—This is the aspect of Shabbat mentioned above, the aspect of “Those who taste [Shabbat] merit ChaYim (life)” (Shabbat Mussaf Prayer). [This is] the aforementioned aspect of repentance, the aspect of “repent viChYu (and live)” (cf. Ezekiel 18:32). [It is likewise] the aspect of healing, as it is written, “You have restored me to health and given me life” (Isaiah 38:16) . +They do not receive ChiYuT (life-force), the aforementioned aspect of Shabbat, from the pikchey (clever ones) of the generation, from the generation’s sages/the aspect of Moshe mentioned above, because they cannot receive Shabbat/repentance from the aforementioned sage except by guarding speech, as explained above. +However, as explained above, a generation that is the aspect of Babylonians, that does not receive the life-force of Shabbat, its heads, who are the generation’s devout individuals, are segol galut—their grandeur and prominence are in exile; i.e., the aspect of kingship is blemished. And this is the exile of the Divine Presence: they succumb to pride, God forbid. + +Torah 59 + + + +Section 1 + +Anyone who constantly strives to bring others to the service of God must take care that the forces of evil and the bad which these people possess do not attach themselves to him. +For this person who strives to attract and make souls, in the aspect of “the souls that they made in Charan” (Genesis 12:5), builds the aspect of Heikhal HaKodesh (A Chamber of Holiness). Holiness is the aspect of “and he who remains in YeRuShaLayiM shall be declared holy” (Isaiah 4:3)—i.e., that people remain bound to YiRah ShLeiMah (perfected fear) because of him. Although many have fallen from their [level of] holiness, those who remain with perfected fear “shall be declared holy” as a result. This is the aspect of holiness. +A chamber is the aspect of the glory with which God is glorified. As is brought in the Zohar (II, 69a): When Yitro came, the Holy One’s Name was thus glorified. This is likewise the aspect of “Relate His glory among the nations” (Psalms 96:3)—when these who were distant draw themselves closer to God, this is the Blessed One’s glory. And glory is the aspect of a chamber, in the aspect of “In His chamber, everyone declares ‘Glory!’” (ibid. 29:9) . +This chamber of holiness is constantly drawing closer to its source���i.e., to the heart of the one who makes it, as that is its source—since that which came from the depths of a devout individual’s heart entered their hearts, and as a result they returned to God. +This chamber of holiness rests upon and envelops the vital spirit in the devout individual’s heart. This is because the spirit is in the heart, in the aspect of “I will give you a new heart and a new spirit” (Ezekiel 36:26). The chamber of holiness derives its vitality from this spirit, in the aspect of “a humbled spirit reinforces glory” (Proverbs 29:23) . +In the main, [the chamber of holiness] envelops the feet of the spirit in the aspect of “and spirit to those who walk there” (Isaiah 42:5). This spirit comprises a complete construct. From the aspect of the feet comes the arousal to make people yashar (upright) so that they serve God, in the aspect of “Yashru (Straighten) a way to the Lord in the wilderness” (Isaiah 40:3). Specifically “a way,” which is the place of the feet. And this is the aspect of “ways in their hearts” (Psalms 84:6), for by means of the ways in their heart they are aroused to make upright those who reside in the wilderness and the darkness—to straighten a path for them to serve God. +And since the aforementioned chamber is made from the souls that were until now distant, there are many forces of evil surrounding them, in the aspect of “This is Yerushalayim; I set her among the nations” (Ezekiel 5:5). Thus now, when the chamber envelops the heart, as explained above, there is the possibility, God forbid, that the external forces will attach themselves to the thoughts devised by this devout individual’s heart. +The solution for this is for him to call forth the angels of his heart. This is the aspect of his heart’s fervor, for fervor is the aspect of angels, in the aspect of “The angel of God appeared to him in a blaze of fire” (Exodus 3:2). This fire consumes them. And then, the chamber of holiness, too, receives the power of the fire, so that it consumes the forces of evil and also prevents them from attaching themselves to it, in the aspect of “God’s glory is like a consuming fire” (ibid. 24:17) . + +Section 2 + +2. This fire of the angel is made from the aspect of mishpat, by his ‘ordering his devarav with mishpat ’—by a person judging himself. This is the aspect of “For God will execute mishpat by fire” (Isaiah 66:16). And the mishpat is in the heart, in the aspect of “Aharon bore the mishpat of the Israelites on his heart at all times” (Exodus 28:30) . +Then, mishpat comes to light—i.e., the heart is filled with fervor—and it sits on the throne, in the aspect of “He has set up His throne for mishpat” (Psalms 9:8). This is the aforementioned aspect of glory, in the aspect of “the Throne of Glory” (Jeremiah 17:12). +{“Brace my steps b’maaglotekha (in Your paths), lest my legs falter” (Psalms 17:5).} This is likewise the aspect of “Brace my steps b’maaglotekha.” “My steps” are the aforementioned aspect of the feet; “b’maAGLotekha” is the aspect of the Throne of Glory, the aspect of “The throne had a back with an AGoL (rounded) top” (1 Kings 10:19)—i.e., the glory envelops the heart, as explained above. +This is also the aspect of “the faithful city, filled with mishpat” (Isaiah 1:21). “City” is the aspect of the aforementioned holy city, Yerushalayim. It envelops mishpat. This is the aspect of “At that time Yerushalayim will be called ‘God’s Throne,’ and all the nations will gather there in the name of God… They will no longer follow the dictates of their evil hearts” (Jeremiah 3:17). This is because the aforementioned fire of the angels that is within the heart humbles their evil hearts. + +Section 3 + +3. This is likewise the aspect of keeping Shabbat. As is brought in the Zohar: “You shall keep My Sabbaths” (Leviticus 19:30)—“My Sabbaths” is a circle with a square inside it (Introduction, p. 5b) . +A circle is the aforementioned aspect of the Throne of Glory, the aspect of “The throne had a [back] with a rounded top.” A square is mishpat, in the aspect of “It shall be square [and] doubled” (Exodus 28:16), which was said regarding the choshen mishpat (breastplate). +During the week, the Divine Presence gathers up holy sparks, whereas on Shabbat she ceases. However, in the Future, all evil will be eliminated, in the aspect of “They will no longer follow the dictates of their evil hearts.” Then, it will be a time of perpetual Shabbat. The same is accomplished through the aforementioned circle and square. As explained above, through them evil is eliminated, [and] this brings about the aspect of “My Sabbaths,” the aspect of a circle and a square. + +Section 4 + +4. Likewise, this is the aspect of a forbidden object being neutralized in an admixture of sixty. Sixty is the aspect of a circle, the aspect of a samekh, which is a circle. [This is] the aspect of the Throne of Glory, the aspect of “with melakhim (kings) on a throne” (Job 36:7), the aspect of “There are sixty m’lakhot (queens)” (Song of Songs 6:8) . +A forbidden object, which is the force of evil, is neutralized by means of the “thrones of mishpat” (Psalms 122:5). Yet only the circle is mentioned, since it is in a revealed state. The square, however, is concealed within the circle. Yet the main power of the samekh is only from the square—i.e., from the mem, in the aspect of “give him forty lashes” (Deuteronomy 25:3). This is because the samekh receives from the mem, this being “thrones of mishpat.” +And this is the explanation of: The mem and samekh on the Tablets were held in place by a neis (miracle) (Shabbat 104a). Mem is the square and samekh is the aforementioned circle that are on the tablets of the heart, as it is written (Proverbs 3:3), “inscribe them on the tablet of your heart.” +“They were held in place by a neis.” “By a neis” is the aspect of Shabbat, the aspect of “[Shabbat] is an ot (sign) for all eternity” (Exodus 31:17) . + +Section 5 + +5. This is also the explanation of “I will give them, in My House and within My walls, a yad (monument) and a name better than sons or daughters” (Isaiah 56:5). Specifically “a yad and a name”—in the merit of keeping “My Sabbaths,” i.e., the aforementioned circle and square. “A yad” is the aspect of a square/ mishpat, in the aspect of “and My Yad (Hand) lays hold of mishpat” (Deuteronomy 32:41). “A name” is the aspect of IGuLa (a circle), in the aspect of “He leads me on maAGLei (paths of) righteousness for the sake of His Name” (Psalms 23:3) . +“A yad” alludes to a person’s ability to produce worthy students and instill in them the spirit of wisdom, as it is written (Deuteronomy 34:9), “Yehoshua son of Nun was filled with a spirit of wisdom, because Moshe had laid his hands on him.” One acquires this ability from the House of God, since ‘the fountain of wisdom emerges from God’s House’ (cf. Joel 4:18), and “A house is built by wisdom” (Proverbs 24:3) . +“And a name” alludes to meriting a good name such that all the souls long to be rooted in his name. For the name is the soul, in the aspect of “a living soul is its name” (Genesis 2:19). They long to be rooted in his soul, in the aspect of “Your Name and Your remembrance are the longing of the soul” (Isaiah 26:8) . +They merit this name due to the aspect of a wall. The aspect of a wall is the aspect of patience, of controlling one’s temper. This is because wealth and controlling anger are a single aspect and are called a wall. Someone who mars the wall of wealth procures for himself anger and rage; he turns ChoMaH (wall) into CheiMaH (rage). +This is because both are from the left side, as it is written (Jeremiah 1:14), “The evil will come forth out of the north”; and it is written (Job 37:22), “gold emerges from the north.” And wealth is a wall, as it is written (Proverbs 18:11), “The rich man’s wealth is his stronghold, it is like a reinforced wall in his abode.” And of anger it is written (ibid. 25:28), “Like an open city without walls is a person with an unrestrained spirit.” +When a person acquires wealth, he has a wall, and the wall of wealth restrains his anger. Yet occasionally, when his temper takes over and he mars the wall of wealth, then the anger proves damaging to wealth. Thus, when a person is provoked to anger by the evil inclination, he should know that at that moment they would grant him a sum of money from on high, and the evil inclination wants to ruin this bounty. +In the main, the way to guard the name, which is guarding the soul, is only by guarding against anger. This is because anger blemishes one’s soul, in the aspect of “He tears apart his soul with his anger” (Job 18:4). However, when a person guards against anger and enhances the wall of wealth, through which he enhances his name and soul as well, then all the souls long to be encompassed in his soul. This is because all souls are rooted in wealth, in the aspect of “his soul depends on it” (Deuteronomy 24:15) . +Because of this, when someone steals money from a Jew, it is like stealing his soul (Bava Kama 119a), in the aspect of “and rob the soul of those who rob them” (Proverbs 22:23). This is the reason that everyone longs to get close to a rich person, since the root of their soul is there. +Thus it is that someone who merits producing Torah scholars and having many people’s souls encompassed in his soul, this is certainly “better than sons or daughters.” For sons and daughters are few, while these are many, and they all receive life-force from him, as though he fathered them. +This is the explanation of “I will bless you and enhance your name” (Genesis 12:2). Rashi comments: “I will bless you”—with money. This is because the name and the soul are enhanced mainly through wealth, as explained above. +All this is accomplished by means of the aforementioned throne and mishpat, since, by ‘ordering his devarav with mishpat, ’ he can teach his wisdom to students and it will not harm them. Teaching is dependent mainly on this, that he order his words with mishpat, as it is written: Scholars, be cautious with your words… and the students who follow you drink… (Avot 1:11) . +And, as a result of glory being enhanced, the soul that enhances glory is enhanced. This is because the soul resides in glory, in the aspect of “Let my soul not enter their plot, [let my glory not be included in their assembly]” (Genesis 49:6). Then, as a result of his name and his soul being enhanced, all the souls long to be encompassed in his soul and name, as mentioned above. +This is the explanation of “A house and riches one inherits from one’s forefathers” (Proverbs 19:14). “A house and riches” is the aspect of “in My House and within My walls”… This ability one receives from forefathers, since the Patriarchs would make converts. +As it is written concerning Avraham, “the souls they made.” Likewise, it is written (Genesis 37:1), “Yaakov settled in the area of his father’s megurey (dwelling)”; and the Midrash states: This teaches that Yitzchak would make GeiRim (converts)—this is “his father’s meGuRey” (Bereishit Rabbah 84:4). And of Yaakov it is written (Genesis 35:2), “Yaakov said to his family and to those who were with him”—i.e., the converts—“Get rid of the alien gods.” + +Section 6 + +6. And know! there are certain wicked people whom it is forbidden to bring under the wings of His service, since they cause the one who brings them closer to descend from his level. As we find concerning Moshe, that he attracted the mixed multitude and then later, as a result of this, the Holy One said to him: “Go down, for your people have become corrupt” (Exodus 32:7). There is not enough power in the aforementioned mishpat to subdue their evil. And when mishpat is lacking, this brings great harm to the angels made by mishpat, as explained above, as well as to the aforementioned circle and square. {Why are the Tarmodians’ eyes weak?… Because where they reside they are surrounded by cholot (sand) (Shabbat 31a).} +This is the explanation of: Why are the Tarmodians’ eyes weak? “Tarmod” is the aspect of wicked people who are not accepted as converts. {As our Sages, of blessed memory, said: We do not accept converts from the Tarmodians (Yevamot 16a-b) .} +Whoever brings them closer, their eyes become weak. This is the aspect of marring ShaBbaT— Shin is the three colors of the eye; BaT is the bat (pupil) of the eye (Tikkuney Zohar #70)—the aspect of marring the aforementioned wall and house, which are the aspect of the eyes. +For the eyes connote wisdom, as it is written (Genesis 3:7), “Then the eyes of both of them were opened.” And of the soul it is said (Ecclesiastes 6:9), “Better is the feasting of the eyes than the soul’s pursuit.” And this is the aspect of the blemish of anger, the aspect of “My eyes are dimmed by anger” (Psalms 6:8). It is likewise the aspect of wealth, the aspect of “As prosperity increases, so do those that consume it. What, then, has its possessor gained other than feasting his eyes?” (Ecclesiastes 5:10) . +Thus, they asked Hillel the Prince: Why are their eyes weak?—That is, [why are] all the aforementioned aspects of the eyes marred when those who are undeserving, such as the Tarmodians, are brought close? +And Hillel answered: Because where they reside they are surrounded by cholot—In other words, the success of these wicked people is so dominant that the power of mishpat is incapable of subduing their evil. This is: “His ways yachilu (prosper) at all times; he is impervious to Your mishpat” (Psalms 10:5). Thus, this is the meaning of “surrounded by ChoLot,” the aspect of yaChiLu, the aspect of their success making them impervious to mishpat . +That mishpat is required, is known, as explained above. But, because they are impervious to mishpat, the aspect of the eyes is marred. +{Until here is leshon Rabbeinu z’l .139} +{Lesson #58, “Tlat Nafkin Meichad (Three Emerge from One),” and this teaching, “Heikhal HaKodesh (A Chamber of Holiness),” were delivered as a single teaching on the verse, “Happy is the people that knows the shofar’s blast” (Psalms 89:16). However, afterwards, when [the Rebbe] recorded them, he separated them into two lessons. Thus, when he gave me the written texts of these teachings, he said, “I separated them into two.” I understood that he had a definite intention with this, one which God alone knows.} + +Torah 60 + + + +Section 1 + +The Idra Rabba Kadisha: +Patach Rebbe Shimon (Rabbi Shimon Opened) and said: “It is a time to do for God; [they have abrogated Your Torah]” (Psalms 119:126). Why is it “a time to do for God”? It is because “they have abrogated Your Torah.” What is “they have abrogated Your Torah”? This is the Supernal Torah, which would be nullified were this rectification not enacted. It refers to Atik Yomin . +It is written (Deuteronomy 33:29): “Happy are you, O Israel! Who can compare to you?” And it is written (Exodus 15:11): “O God! Who among the mighty ones can compare to You?” +He called to Rabbi Elazar his son and seated him to his right, and to Rabbi Abba, [whom he seated] on the other side. Then he said: “We are the encompassment of all things. The rectifications have in the meanwhile been effected.” [The fellowship] was silent. Then they heard a sound, and their knees knocked together. What sound was it? It was the sound of the heavenly entourage gathering. (Zohar III, 128a) +Know! there are paths of Torah that involve very great contemplation, such contemplation that can be attained only by means of wealth. Just as with the Torah’s elementary interpretations, “If there is no bread, there is no Torah” (Avot 3:17), and at the very least one must have a livelihood, so too, for this contemplation, which is very great, a person must have very great wealth. One must possess bounteous riches from which nothing is lacking, since this contemplation requires having all the wealth of the world. +The Yissakharites had this contemplation, in the aspect of “from the Yissakharites, men adept at understanding” (1 Chronicles 12:33). They merited this only by means of wealth, the aspect of “Yissakhar is a strong-boned donkey” (Genesis 49:14), which Onkelos renders as “[Yissakhar is] abounding with possessions.” +This is why Moshe and all the prophets possessed very great wealth, so that they might attain this contemplation through it. And since the Torah involves this contemplation, the Torah itself is therefore called riches. +The same is true of those through whom the Torah was transmitted; they were extremely wealthy. For example, Moshe Rabbeinu, who brought the Torah to the Jews, was very wealthy, as taught by our Sages, of blessed memory. Likewise Rebbe, who compiled and sealed the Mishnah, and also Rav Ashi, who sealed the Talmud and established its comprehensive framework; they, too, were extremely wealthy, as taught by our Sages, of blessed memory. Because they established and arranged the entire Oral Law, and through them the Torah was passed on, they, too, were wealthy, as explained above. This is because to achieve the aforementioned contemplation one must possess great wealth. +This is the aspect of “PSoL (carve) for yourself” (Exodus 34:1), which our Sages, of blessed memory, expounded: The PSoLet (shavings) shall be yours (Yerushalmi, Shekalim 5:2). With regard to the elementary interpretations of Torah, one must first provide introductory information before presenting an original interpretation. Afterwards, the introductions are set aside and we arrive at the intended insight—since that is the main thing, and all the preceding material and introductions are the aspect of psolet that has been chiseled and carved away from around the intended insight. The same applies to the contemplation of Torah. One must first go round and round a number of times before arriving at the intended insight. The main thing is the intended insight, and all the circling is the aspect of psolet—the aspect of wealth, by means of which one attains contemplation. +This is the aspect of “PSoL for yourself”—the PSoLet shall be yours. It was from there that Moshe became wealthy, since the shavings of the Tablets are the aspect of circling; that one chisels and carves round and round [the focus of] the contemplation. And [the shavings], as explained above, are the aspect of wealth, through whichone attains contemplation. +Hence, the letters of MaMON (money) are an acronym of Misham Nitasher Moshe (from there Moshe became wealthy). And the vav is the aspect of the Tablets from which Moshe became wealthy, because the Tablets were six handbreadths long by six handbreadths wide, as taught by our Sages, of blessed memory (Bava Batra 14a) . + +Section 2 + +2. The way to attain this wealth is by means of the rectifications of Atik, the aspect of length-of-days, the aspect of an elder. For a person needs length-of-days in order to receive in them the wealth of contemplation. +Length-of-days is that a person must attempt to extend and increase his days, because the place where each day starts for each person is certainly narrow at first. In other words, at the beginning of the day, the devotions that he must perform on that day—e. g., praying, studying [Torah], and the like—are extremely difficult for him. Due to this, the day’s beginning is narrow, since he must begin little by little and then afterwards expand and progress in his devotions. +Thus a person must attempt to increase, expand and extend each successive hour; increasing and expanding it with increased holiness. Likewise, when the next day arrives, it should progress and expand with even more increased holiness. And so too each time, his days should expand with increased holiness. This is the aspect of length-of-days. +Hence Avraham, who merited the aspect of an elder/length-of-days, as a result merited wealth, the aspect of “Avraham was elderly, well advanced in years, and God had blessed Avraham with everything” (Genesis 24:1). This is likewise the aspect of “I gained understanding from the elders” (Psalms 119:100)—by means of the aforementioned aspect of an elder one achieves contemplation, which stems from the wealth infused into length-of-days, which is the aspect of an elder, as explained above. + +Section 3 + +3. The aspect of an elder—that is, always expanding and extending one’s days with increased holiness, as explained above—is achieved through fear. Each day, this fear brings increased holiness, because through this the days are extended and expanded, in the aspect of “The fear of God prolongs one’s days” (Proverbs 10:27). And this is the aspect of “The fear of God is His treasure house” (Isaiah 33:6), the aspect of “He built her like a storehouse”—narrow on top and wide at the bottom (Berakhot 61a). Although the day’s beginning is narrow, afterwards, as a result of fear, it expands and progresses with increased holiness, as explained above. +Thus it is through fear that we merit length-of-days, which is the aspect of an elder/the rectifications of Atik, through which we merit wealth. This is because fear protects against the opposite of wealth, namely poverty, which stems from the aspect of “Grace is deceptive, and beauty is vain” (Proverbs 31:30). For there are various forms of deceptive grace that a person effects in the way he stands or eats or speaks with people. This is true of other things as well; each thing has a different grace that is unique [to it]. And all these types of deceptive grace stem from vain beauty, in the aspect of “Grace is deceptive,” when “beauty is vain”—i.e., one who does not guard against the beauty of women consequently acquires the desires associated with deceptive grace. Yet fear is the opposite of this, as it is written, “Grace is deceptive, and beauty is vain; it is for her fear of God that a woman is to be praised!” +Therefore, when Avraham and Yitzchak arrived at a place where fear was non-existent and sought to enter there, they immediately sensed this; since, commensurate with their extensive holiness, they began to sense the beauty of the women. Thus they sensed that there was no fear there, and so forbade themselves relations with their wives, as with one’s sister; as it is written (Genesis 20:11), “for I said, the one thing missing in this place is the fear of God…” Afterwards, Avraham rectified this [absence of fear] and drew length-of-days, as it is written (Genesis 21:34), “Avraham lived in the land of the Philistines for many days,” the aspect of “The fear of God prolongs one’s days,” as explained above. +Later on, the Philistines corrupted all the rectifications that Avraham had instituted, the aspect of “all the wells… the Philistines stopped up” (Genesis 26:15). Therefore, when Yitzchak arrived there, he too had to forbid himself relations with his wife as if she were his sister, until he had drawn length-of-days there; this being the aspect of fear, which saves a person from this [vain beauty], as explained above. And then she was permitted to him, as it is written (ibid.:8), “After [Yitzchak] had been there a lengthy time, Avimelekh looked out…” By his drawing length-of-days he merited wealth there, as it is written (ibid.:12), “Yitzchak sowed in that land and in that same year reaped a hundredfold…,” as explained above. +Thus, whoever lacks fear and is not protected from the aspect of “beauty is vain” experiences poverty, as it is written (Proverbs 6:25-26), “Do not lust for her beauty in your heart.… For on account of a harlot [one will lack] even a loaf of bread.” Wealth and vain beauty are opposites. This is because wealth is produced by extended breathing. Beauty, however, is produced by suspended breathing, since at the moment the drop of semen emerges, breathing must stop. There are two reasons for this: a) so that the breathing, the cool air that one constantly takes in, does not cool off the drop, which has to be warm when it emerges if it is to produce offspring; and b) since the ejaculatory force is engaged in issuing and pushing out the drop, breathing must stop. Breathing entails exhaling air and inhaling air. Since the ejaculatory force is occupied with pushing out the drop, one cannot exhale the air, and consequently breathing is suspended. This breath of air that was previously inhaled and remained there is encompassed in the ejaculatory force, and through it the drop emerges. +And to the degree that the breath is pure and clear, the offspring is likewise fair and healthy. For if the breath is pure and clean, then the drop that emerges, in which this breath is encompassed, is likewise clear and clean. And then the offspring is accordingly fair and healthy. But if there is turbidity within the breath, the drop becomes turbid as well. This is the aspect of “Man is like hevel (a breath)” (Psalms 144:4), since the formation of the offspring is in accordance with the breath; and it is the aspect of “The children of men are but hevel” (ibid. 62:10), since the breath determines whether the offspring will be fair and healthy, as explained above. And this is the aspect of “beauty is hevel,” since the beauty is commensurate with the hevel (breath). Thus it is that vain beauty stems from suspended breathing. We find, therefore, that someone who desires the beauty of women acquires the aspect of suspended breathing. He is then the opposite of wealthy, since [wealth] is the aspect of extended breathing. +This is because all the different types of wealth—i.e., the different grains, and all the trees and grasses and different metals—require rainfall. Similarly, all the storehouses are [filled] by the rains, as it is written (Deuteronomy 28:12), “God will open for you His bounteous store, [the heavens,] to provide rain for your land.” And the rains are from the aspect of breathing; that we inhale and receive air from the outside, as it is written (Job 37:10), “By the breath of God ice is made and the expanse of water is poured out.” This is the aspect of “The rich man’s wealth is KiRyat oozo (his stronghold)” (Proverbs 18:11)—i.e., the wealth is produced by the aspect of breathing, which is the KaR (cool) air that one constantly receives from the outside, as explained above. And this is “kiryat OoZo,” the aspect of “the torrential rain of OoZo (His strength)” (Job 37:6) . +This is as it is written (Jeremiah 14:22), “Is there in the vanities of the nations the ability to bring rain?” For in the hevel of the nations—which is the aspect of suspended breathing, the aforementioned “beauty is hevel”—there is no aspect of rain. This is because the rains are produced only by the breath, as explained above. And this is the aspect of “Riches gotten through hevel will dwindle” (Proverbs 13:11)—as a result of the aforementioned vanity, wealth dwindles. +This is likewise the aspect of “the kar ruach (cool spirit) of an understanding man” (Proverbs 17:27). By means of the KoR ruach (composure), which is the KaR ruach of the breath, one merits the aforementioned contemplation that stems from wealth, as explained above. And this is the aspect of “the NeShaMaH (soul) from the Almighty enables them to understand” (Job 32:8). In the main, contemplation is produced by the NeShiMaH (breathing), the aspect of “cool ruach,” as explained above. +Breathing is the main factor in the proper functioning of the intellect. This is because in order for the intellect to function properly, so that it can attain contemplation, above all it needs the oils in the body. The intellect is like a lit lamp. It is lit as a result of the oils that are drawn to it, like the oil drawn to a burning wick. But when there are no oils in the body, the intellect cannot be lit in contemplation. This leads to people going insane; as a result of the body’s moisture drying up there are no oils to burn, and this destroys the mind. +All the moisture and oils in the body are maintained by breathing, because “if not for the lobes of the lungs fanning the heart, the heart would consume the entire body” (Tikkuney Zohar #13, p. 28a). Thus it is that the oil and moisture are present in the body mainly as a consequence of breathing; that the lungs receive cool air from the outside in order to cool off the heart. This <is what> enables the intellect to exist and to be lit in contemplation, as explained above. And this is the aspect of “The soul of man is the lamp of God” (Proverbs 20:27). The existence and proper functioning of “God’s lamp,” which is the intellect, result mainly from breathing, as explained above. +And so it is by means of fear that we merit length-of-days, which draws the wealth through which we attain contemplation, as explained above. + +Section 4 + +4. Fear is perfect when it is in the aspect of three lines: fear of Heaven, fear of one’s master, and fear of one’s father and mother. Thus, when the sage of the generation merits worthy students and worthy children, fear is perfect. This is because the fear that the generation’s sage and rabbi has is the aspect of fear of Heaven; the students fear the master, the aspect of fear of one’s master; and the children have fear of their father and mother. By virtue of these three fears, fear is made perfect. +Now the aspect of fear of each one of these three must itself be comprised of three. That is, the rabbi’s fear, which is fear of Heaven, must be comprised of all three mentalities: chokhmah (wisdom), binah (understanding) and daat (knowledge). This is because the rabbi’s fear stems primarily from his contemplating the greatness of the Creator, may His Name be blessed, which he examines and analyzes with his intellect. Thus it is that his fear is produced by the intellect. Therefore, it is necessary that there be a full fear in all the three mentalities, in his chokhmah, his binah and his daat; they all need to be filled with the fear of God. +And the student’s fear, which is fear of one’s master, stems from the teaching he receives from the master. It must infuse all the elements of the teaching, as it, too, is the aspect of three lines—i.e., the aspect of “a threefold teaching” (Shabbat 88a) . +And the child’s fear, which is fear of one’s father and mother, must be drawn in the aspect of an inheritance, in the aspect of “A house and riches one inherits from one’s forefathers” (Proverbs 19:14). This fear must be applied to all the divisions of wealth, which are an inheritance, as explained above—i.e., the aspect of the three lines, the aspect of “A person should always divide his capital in thirds: a third invested in business, a third in the ground, and a third in his hand” (Bava Metzia 42a) . +These three divisions of wealth correspond to the three times wealth is mentioned in the Torah. For throughout the entire Torah, ashirut (“wealth”) is mentioned only these three times: in connection with Sodom, as it is written (Genesis 14:23), “so that you shall not say, ‘It is I who made Avram wealthy’”; in connection with Rachel and Leah, as it is written (ibid. 31:16), “All the wealth that God has taken away…”; and in connection with the shekel [census], as it is written (Exodus 30:15), “The wealthy may not give more.” +“A third invested in business” corresponds to the ashirut mentioned in connection with Sodom, since of Sodom it is written (Job 28:4), “that are forgotten by the wayfarer.” This is because [in Sodom] they wanted to prevent business activity, which is the aspect of “a wayfarer,” as it is written (Deuteronomy 33:18), “Rejoice, Zevulun, in your journeys.” Therefore, business activity is particularly needed; this being “a third invested in business.” +“A third in the ground” corresponds to the ashirut mentioned in connection with Rachel and Leah. In truth, the essence of wealth is solely for the sake of contemplation. Barring that, wealth is only for women and those like them with constricted daat. This is as they said: “All the wealth that God has taken away from our father belongs to us and to our children”—i.e., all the wealth is only for women and those like us with constricted daat. But you, “now, whatever God has instructed you, do it!”—i.e., you need the wealth in order to contemplate God’s greatness. Corresponding to this is the aspect of “a third in the ground,” the aspect of a woman is “like the ground” (Sanhedrin 74b) . +“A third in his hand” corresponds to the ashirut connected with the shekel [census], where it is said: “to atone for your souls.” [This is] the aspect of “in Whose hand is the soul of every living thing and the spirit of all human flesh” (Job 12:10) . + +Section 5 + +5. Fear is revealed through the effecting of special providence for barren women. Giving birth reveals fear, the aspect of “Trembling seized them there; pangs, like a woman giving birth” (Psalms 48:7). This is because giving birth causes the blood and the severities, which are the aspect of fear, to emerge. And this is especially so when a barren woman is granted special providence, since until then the blood and severities were thoroughly blocked. Therefore, afterwards, when they emerge, fear is revealed all the more. +The extent to which fear is revealed is thus commensurate with the [number of women giving] birth. When a single barren woman is granted special providence, fear is revealed; when many women are granted special providence, there is an even greater revelation of fear. This is the aspect of “pangs, like a woman giving birth”—the extent to which fear is revealed is commensurate with the birth. +Therefore, the granting of special providence [that led to the birth] of Yitzchak—he being an extremely potent revelation of fear, the aspect of “the Dread of Yitzchak” (Genesis 31:42)—occurred on Rosh HaShanah (Rosh HaShanah 11a). For when Sarah was granted special providence, numerous barren women were granted special providence with her, as taught by our Sages, of blessed memory. +This is likewise the aspect of “Yet I have borne him a son in his old age” (Genesis 21:7). The birth of Yitzchak, who is the revelation of fear, brings to length-of-days/an elder, in the aspect of “The fear of God prolongs one’s days,” as explained above. + +Section 6 + +6. The granting of special providence to barren women is achieved by waking people from their sleep. For there are people who sleep away their days. Although it seems to everyone that these people are serving God and are occupied with Torah and prayer, God nevertheless has no pleasure whatsoever from their service because all their devotions remain below and are incapable of rising and ascending on high. +<This is because their devotions lack life-force and vitality.> Intellect is the essence of life-force, as it is written (Ecclesiastes 7:12), “Wisdom instills life into those who possess it.” Thus, when the service is with intellect, this instills it with vitality so that it can ascend. But when a person falls into the aspect of a constricted consciousness, the aspect of sleep, [the devotions] cannot ascend on high. +<There are a number of aspects to this.> There are those who have fallen into the aspect of sleep as a result of lusts and evil deeds. And there are some who are devout and admirable people, but have fallen as a result of eating. For it sometimes happens that when a person eats a food that has yet to be refined for human consumption, his mind falls into the aspect of sleep. Just as in the physical realm there are foods that induce sleep and others that inhibit it, in the spiritual realm, too, there are foods that have not been refined, which cause people to fall into the aspect of sleep, <into the aspect of constricted mentalities>. +But when a person eats in holiness and purity, it is the aspect of lechem hapanim (the showbread)—<i.e., bread that brings to the aspect of panim (countenance), namely the intellect,> since the intellect is the countenance, as it is written (Ecclesiastes 8:1), “A man’s wisdom lights up his countenance.” However, when his eating is not in holiness, he loses his countenance—i.e., his intellect—and falls into the aspect of sleep. +The main purpose of food is to revive the heart, as it is written (Ruth 3:7), “he ate and drank and his heart was in good spirits”; and as our Sages, of blessed memory, said: Bread satiates the heart (Bereishit Rabbah 48:11). However, when the food is not refined or a person does not eat it in holiness, it brings evil to the heart. Evil-heartedness mars the countenance, as it is written (Nehemiah 2:2), “Why is your countenance so dour? It can only be [that you harbor] evil in your heart.” And the reverse is likewise true, seeking the countenance—i.e., that he should return and seek his countenance—is contingent upon rectification of the heart, as it is written (Psalms 27:8), “In Your behalf my heart says, ‘Seek My countenance.’” +Therefore, it sometimes happens that when the food is not refined, so that the heart is marred, this causes him to lose the countenance and fall into the aspect of sleep. Then it is necessary to rouse him from his sleep. Yet it is impossible to rouse him unless he stirs on his own, since there must be an arousal from below. It is just that when he stirs on his own, if there was no one attempting to rouse him, he would go on sleeping. Thus, as soon as he stirs, it is necessary to show him his countenance and to enclothe him in the countenance that left him while he slept. This is the aspect of waking from sleep. +Now, when we want to show a person his countenance and rouse him from his sleep, it is necessary to enclothe the panim (countenance) for him in the telling of stories. For the Torah has seventy panim (faces), which are the aspect of seventy years, for each [face] is different from the next. +There are three reasons it is necessary to enclothe specifically the countenance. The first is as when healing a blind person: we need to keep him shut up so that he does not see the light suddenly, and also diminish the light, so that what he does suddenly see, does not harm him. So too, when a person has been asleep and in the dark for a long time and we want to show him his countenance and rouse him, we must enclothe his countenance in the telling of stories, so that suddenly seeing the light does not harm him. +{“As for me, I will behold Your countenance with righteousness; I will be sated when I awaken to Your image” (Psalms 17:15).} This is the aspect of “As for me, I will behold Your countenance with righteousness.” “Righteousness” is the aspect of clothing, the aspect of “I clothed myself in righteousness” (Job 29:14). Then, “I will be sated when I awaken to Your image,” since afterwards he will be able to see while awake—i.e., when they awaken and rouse him from sleep—because the sudden light will not harm him, as explained above. +The second reason that enclothing [the countenance] is necessary is so that the external forces do not attach themselves to him. +And the third reason is that the external forces already attached to him will not let him go. It is therefore necessary to enclothe his countenance, altering it, so that they cannot recognize him, in the aspect of “You alter his countenance and send him off” (Job 14:20) . +And there are a number of aspects to enclothing the countenance. There are times when we enclothe his countenance in the telling of a story. Yet, sometimes it is impossible to rouse him through his own countenance, and so it is necessary to show him an exalted countenance. Occasionally, the enclothing is also in words of Torah—that is, when delivering an exalted Torah lesson that is impossible to recite as is, we enclothe it in a lower and lesser Torah lesson. +This is the aspect of “O God, renew Your work of recent times” (Habakkuk 3:2). “Renew,” Rashi explains, means “rouse.” And this is “Your work”—i.e., telling stories; “of recent times”—i.e., the aspect of stories of the seventy faces, which are seventy years, as explained above. That is, we rouse him by telling stories that are of recent times—i.e., the stories of the seventy faces, as explained above. +However, it happens that a person falls from all the seventy faces, such that there is no countenance that can rouse him except by telling stories from ancient times. All the seventy faces, the seventy years, receive life-force from there. This is the aspect of Atik /an elder/a distinguished countenance; all the seventy faces receive life-force and distinction from there. +This is likewise the aspect of “abundant kindness” (Exodus 34:6). Anyone who teaches his student a single law does him a kindness, as our Sages, of blessed memory, said: Whoever prevents his student from serving him, it is as if he denies him kindness (Ketuvot 96a). Serving a sage is the aspect of the laws that a student receives from his master. Thus it is that a master teaching his student is the aspect of kindness. Therefore, when he rouses him by means of one of the seventy faces, enclothing him in the aspect of “O God, renew Your work of recent times,” as explained above, it is the aspect of ordinary kindness. But when he rouses him by telling stories from ancient times, it is the aspect of “abundant kindness,” since all the countenances and all the kindnesses receive from there. + +Section 7 + +7. Now, when someone works to rouse people, he must protect himself from unworthy students lest their evil attach itself to him and harm him. As our Sages, of blessed memory, said: Whoever teaches an unworthy student… (Chullin 133a) . +Likewise, our Sages, of blessed memory, prohibited writing [the tefilin scrolls] on the skin of a non-kosher animal, as it is written (Exodus 13:9), “in order that God’s Torah may be in your mouth”—from what is permitted to your mouth (Shabbat 108a). And when one person teaches another, it is an aspect of writing, since the tongue is the aspect of “My tongue is the pen of a skillful scribe” (Psalms 45:2) ; [the teaching] is engraved and written on the student’s heart, as in (Proverbs 3:3), “write them on the tablet of your heart.” This is why it is imperative <that he take care> that his words not be written on the aspect of the skin of a non-kosher animal—i.e., a student who is unworthy. +Even so, it is impossible for a human being to protect himself so that unworthy students do not hear him. For this, it is necessary that his teaching be “to study, teach, safeguard and laASot (practice)”—i.e., studying with his student should be as if he made his companion and as if he made the words of Torah. As our Sages, of blessed memory, said: Whoever teaches his companion’s son Torah, it is as if ASa’o (he made him)… and as if ASa’o (he made it)—the words of Torah… (Sanhedrin 99b). And when he teaches with this intention, God <Himself> protects him, keeping his words from being recorded in the memory of an unworthy student; but rather, [the student] forgets them. +And when a person works to rouse [people] through telling stories, his conversation and telling likewise must be in the aforementioned aspect of the teaching—i.e., to study and laasot, as explained above. This is the aspect of “The conversation of Torah scholars requires study” (Sukkah 21b)—i.e., whatever is needed for the teaching is likewise needed for his conversation, which is the aspect of telling stories, as explained above. +This is the explanation of “their leaves litruphah (for healing)” (Ezekiel 47:12). “Their leaves” is the aspect of the conversation of Torah scholars, as our Sages, of blessed memory, said <regarding the verse> “Their leaves will not wither” (Psalms 1:3)—even the conversation of Torah scholars [requires study] (Sukkah, ibid.). And this is “LiTRuPhaH”: L’haTiR PeH (to unbind the mouth)—i.e., the aspect of “from what is muTaR to your PeH (permitted to your mouth).” When his conversation is in the aspect of “the conversation of Torah scholars requires study”—i.e., “to study, teach, safeguard and practice,” as explained above—then he is protected from unworthy students. This is the aspect of “from what is permitted to your mouth”; “How do we know that we do not write [tefilin except on the skin of a kosher animal]…,” as explained above. + +Section 8 + +8. This is the aspect of what the Sages, of blessed memory, explained concerning this verse “their leaves litruphah”— l’hatir peh of the mute and l’hatir peh of the barren (Sanhedrin 100a). Rousing people from their sleep by telling stories—which is the aspect of “their leaves for healing,” as explained above—this is what leads to the aspect of unbinding the mouth of the mute. Earlier, when they were in the aspect of sleep, they did not hear the sage’s rousing and their ears did not hear his words. “Fortunate is the one who speaks to ears that hear” (Zohar II, 186b), but they were like the deaf. They did not hear at all, and because of this they were unable to speak, since “the term ‘deaf,’ unless modified, refers to someone who neither hears nor speaks” (Terumot 1:2)—i.e., because he cannot hear, he cannot speak. But now that the sage rouses them and they hear his words, they can speak. This is the aspect of unbinding the mouth of the mute <by means of the aspect of “their leaves,” as explained above>. {“Open your mouth for the mute, for the rights of all the bnei chalof (orphans)” (Proverbs 31:8) .} +This is likewise the aspect of “Open your mouth for the mute,” which in turn brings about the aspect of unbinding the mouth of the barren. These words, which had been repressed inside them for so long because they were deaf and mute, now emerge, and they do so with great strength, in the aspect of “Strong warriors, O’Sei (makers of) His word” (Psalms 103:20). And this strength reaches the reproductive organs, the aspect of “my strength and the first fruit of my vigor” (Genesis 49:3). That is, the generation’s God-trusting people, who are the aspect of the reproductive organs, receive this strength, in the aspect of “But they who put their hope in God will renew their strength” (Isaiah 40:31). This is why the kidneys are called “trusters,” since the kidneys are reproductive organs. +Thus, when the generation’s God-trusting people receive the strength in these words, they receive it by right and justly; each one receives this strength commensurate with his trust. This is the aspect of “Open your mouth for the mute, for the rights of all the bnei chalof.” < Bnei ChaLoF are the generation’s God-trusting people,> the aspect of “But they who put their hope in God yaChLiFu (will renew) their strength.” <That is,> by means of “Open your mouth…,” the strength in the words reaches the reproductive organs, the God-trusting people, who receive it by right and justly, as explained above. +It is therefore necessary to ensure that the speech organs are near and close to the reproductive organs, so that they can receive the strength in the words, as explained above. They should not be in the aspect of “You are close to their lips, but far from their kidneys” (Jeremiah 12:2). This is why the organs of speech and reproduction are very similar: as these are filled with veins and nerves, so are those. They are a single aspect, since procreation comes about by means of the <organs> of speech, as explained above. This is the aspect of “their leaves for healing”— unbinding the mouth of the mute and unbinding the mouth of the barren, since the one is dependent upon the other, as explained above. +This is the aspect of union through kissing and sexual union. Union through kissing precedes sexual union, as is brought in the sacred writings. The strength in the words, the aspect of unbinding the mouth of the mute, which is the aspect of union through kissing, brings to sexual union, the aspect of unbinding the mouth of the barren, as explained above. +It is likewise the aspect of breaking an earthen dish when formalizing an engagement. We break it to show that now that this bond has been made, its objective is procreation; that it is in the aspect of trust, the aspect of kidneys, which are reproductive organs, as explained above. This is the aspect of “Her husband’s heart trusts in her” (Proverbs 31:11), as a result of which the aspect of trust of the Other Side is nullified and broken. +This is why we break an earthen dish, in the aspect of “and you put your trust in fraud and corruption… It is shattered as [one shatters] a potter’s jug… so that no earthen shard is left in its breakage…” (Isaiah 30:12, 14). The trust of holiness created by the engagement, as explained above, is the opposite of the trust of the Other Side, which is in the aspect of breaking an earthen dish, as explained above. In addition, we hint to [the couple] that if they fail to conduct themselves in holiness and betray the aspect of trust/procreation, God forbid, then they will be in the aspect of breaking an earthen dish, which is caused by “the trust of the unfaithful” (Proverbs 25:19), as explained above. +This is “Trust not an aluph (confidant); guard the openings of your mouth from she who lies in your bosom” (Micah 7:5). That is, it is not possible for trust, namely the reproductive organs, to be close to the words, which is the aspect of “ALuPh”—an acronym of L’hatir Peh Ilmim (unbinding the mouth of the mute). This is the meaning of “from she who lies in your bosom”—i.e., that this should lead to procreation; “from she who lies in your bosom” is the aspect of “let her lie in your bosom” (1 Kings 1:2). The only way that this is possible is by “guard[ing] the openings of your mouth,” as explained above. +And this is “Let him put his mouth to the dust; there may yet be hope” (Lamentations 3:29). “Dust” is the aspect of an absence of speech, as it is written (Isaiah 29:4), “and your speech will be lower than the dust.” That is, a person must instill the aspect of speech <in the one who is the aspect of “dust,” since he is in the aspect of a mute, in order> to unbind the mouth of the mute, as explained above. Through this, the strength of the words reaches those who hope in God, who are the reproductive organs, as explained above. This is <“Let him put his mouth to the dust,” as explained,> “there may yet be hope”—in order that the words might reach those who hope in God. And this is “your descendants will be like the dust of the earth” (Genesis 28:14), since procreation is dependent on the aforementioned aspect of “Let him put his mouth to the dust.” +{“Many of those who sleep in the dust of the ground will awake, some to eternal life, and some to disgrace and eternal shame” (Daniel 12:2).} This is likewise the aspect of “Many of those who sleep in the dust of the ground will awake”—i.e., they wake them and rouse them from their sleep, as explained above. This is “who sleep in the dust of the ground”—from the aspect of an absence of speech, as explained above. +And this is “some to eternal life.” <That is, those who are worthy of receiving the ability to speak will have “eternal life”>—i.e., the aspect of speech, as it is written (Genesis 2:7), “man thus became a living soul,” which Onkelos renders as: “a speaking spirit.” This is the aspect of unbinding the mouth of the mute. +“And some to disgrace”—i.e., the aspect of “Disgrace has broken my heart” (Psalms 69:21). [This is] the aspect of forgetfulness, breaking the heart, which is the aspect of the breaking of the Tablets, as in, “the tablet of your heart.” And the breaking of the Tablets brings to forgetfulness, as the Sages, of blessed memory, said: Had the First Tablets not been shattered, there would be no forgetfulness (Eruvin 54a). In other words, those who are not worthy of receiving, who are the aspect of the skin of a non-kosher animal, forget [what they heard], as explained above. + +Section 9 + +9. This is the aspect of the shofar. The shofar is the aspect of rousing from sleep; as is brought in the holy works, the shofar hints to: “Wake up, O sleeper, from your slumber.” This leads to unbinding the mouth of the mute and unbinding the mouth of the barren, as explained above. +This is likewise the aspect of tekiah, shevarim, teruah. TeKiAh is the aspect of an absence of speech, the aspect of “TaKAta (If you have shaken) hands with a stranger, you have been trapped by the words of your own mouth” (Proverbs 6:1, 2) ; teRUAh is the aspect of speech, the aspect of “The tzaddik’s lips yiRAU (provide sustenance) for many” (ibid. 10:21). SheVaRim is the aspect of trust, the aspect of “SiVRo (his hope) is in God, his Lord” (Psalms 146:5) ; which is the aspect of the reproductive organs, as it is written (Isaiah 66:9), “Shall I aShBiR (bring on labor) and not bring on birth?” +The shofar, which is the aspect of rousing from sleep, brings to the aspect of unbinding the mouth of the mute and unbinding the mouth of the barren, as explained above. This is the strength of the words that emerge with force from those who have been roused from their sleep, who were initially in the aspect of an absence of speech because they were like deaf-mutes, as explained above. But now, when they are roused from their sleep for the sake of God, so that they hear the rousing of the true sage, they begin to speak, as explained above. These words enter the reproductive organs, which are the aspect of the generation’s God-trusting people, and as a result special providence is granted to barren women; this being the aspect of Rosh HaShanah, since it was then that Sarah was granted special providence…, as explained above. All this is the aspect of the shofar blown on Rosh HaShanah, the aspect of tekiah, teruah, shevarim, as explained above. +And as a result of the special providence granted to barren women, fear is revealed, as explained above. This is the aspect of shofar, as it is written (Amos 3:6), “If a shofar is sounded in a city, are the people not frightened?…” +This is also the aspect of the shofar being narrow on top and wide at the bottom, which is the aspect of “From narrow straits I called out to God; God answered me with great expanse” (Psalms 118:5), as is brought. For by means of the shofar, as explained above, fear is revealed, through which one merits length-of-days—that is, to always expand and extend one’s days with increased holiness. This is the aspect of “narrow on top and wide at the bottom,” the aspect of “The fear of God is His treasure house,” the aspect of “He built her like a storehouse…,” as explained above. +And this is the aspect of the rectifications of Atik, which are the aforementioned aspect of length-of-days, the aspect of the beard, as explained above. For the beard, too, is narrow on top and wide at the bottom, as is brought in the Kavanot: The rectifications of the Beard are the aspect of “From narrow straits I called out…[God] answered me with great expanse…” At first it is narrow, but afterwards it progressively expands, as explained above. This is because the beard is the aforementioned aspect of length-of-days—that is, always expanding and extending one’s days with increased holiness, which one merits through fear, as explained above; all this being the aspect of the shofar, as explained above. Thus it is that by means of the shofar—which is the aspect of rousing from sleep, through which special providence is granted to barren women—fear is revealed, as explained above. +And fear subdues the vain beauty, as explained above. This is the aspect of the havalim (breaths) of the shofar, which is the aspect of “beauty is hevel.” For ShoPhaR connotes beauty, the aspect of “ShaPRu (beautify) your deeds” (Vayikra Rabbah 29:6)—i.e., the breaths of the shofar subdue vain beauty, since shofar is the aspect of revealing fear, as explained above. + +Section 10 + +10. This is the explanation of: +Rabbi Yochanan said: All the days of that tzaddik [Choni HaMaagel] … He said, “Is it possible for someone to sleep seventy years?” Once, while traveling, he noticed a man planting a charuv (carob tree). He said to him, “Since the carob tree does not bear fruit for seventy years, is it so obvious to you that you’ll live seventy years to eat from it?” The man answered him, “I found a world with carob trees. Just as my fathers planted for me, I, too, am planting for my children.” [Choni] sat down to eat a meal. Drowsiness overcame him and he slept. A grotto formed around him and covered him from sight. Thus, he slept for seventy years. When he woke, he noticed a man eating from that carob tree. “Do you know who planted this carob tree?” he asked him. “My grandfather,” answered the man. “Surely I must have slept seventy years,” [Choni] said. He saw his donkey, which had given birth to several generations of mules (Taanit 23a) . +Choni HaMaagel was very great. As [the Sages] said in that same passage: “When [Choni] would enter the study hall, he would solve for the rabbis any question that they had,” since there was no face of Torah that was hidden from him. Thus, he asked: +Is it possible for someone to sleep seventy years?—That is, how is it possible to fall into the aspect of sleep from all the seventy faces, <the seventy years>? For although it is possible to fall from one face or more, it hardly seems possible to fall from them all. +he noticed a man planting a charuv. He said to him… is it so obvious to you that you’ll live seventy years to eat from it?—“Charuv” is the aspect of an elder/ Atik. This is because charuv [alludes to] cypress trees, which are the aspect of Mordekhai. As our Sages, of blessed memory, said: “In place of the brier, a cypress shall rise” (Isaiah 55:13)—this is Mordekhai (Megillah 10b). And Mordekhai is the aspect of “abundant kindness”—since they are numerically equivalent—which is the aspect of Atik . +In other words, he noticed someone telling stories from ancient times, which are the aspect of Atik, as explained above. He asked him: “Is it so obvious to you that you’ll live seventy years?” “Live” is the aspect of rousing from sleep, the aspect of speech, as explained above. That is: Did you at all attempt to rouse people by telling stories of recent times? +to eat from it—This is the aspect of “from what is permitted to your mouth”—i.e., that your words should be heard; that the students should be worthy. +{That is, he asked him: How can you engage in telling such exalted stories from ancient times, when unworthy students, who are not in the aspect of “from what is permitted to your mouth,” might hear you? Have you already attempted and tried to rouse them by telling stories of recent times, which are within the seventy years, the seventy faces of the Torah? [Have you] succeeded in rousing them from their sleep through this—by means of your words reaching worthy students, who are the aspect of “from what is permitted to your mouth,” the aspect of “to eat from it,” as explained above—so that you now want to engage in telling even more exalted stories, the stories from ancient times? How are you not afraid to tell such exalted stories as these, when unworthy students might hear you?} +The man answered him, I found a world with carob trees—That is, even if I tell stories from ancient times, which are the aspect of charuv, as explained above, I can induce the aspect of forgetfulness, so that the unworthy students will forget it, as explained above. +{That is, as clarified earlier, when the tzaddik attempts to rouse the world from sleep by telling stories, God protects him so that his words are forgotten from the hearts of unworthy students, as explained above.} +Just as my fathers planted for me, I, too, am planting for my children—That is, just as I was born by means of the aforementioned telling of stories <from ancient times>, in the aspect of unbinding the mouth of the mute and unbinding the mouth of the barren, “I, too, am planting for my children”—i.e., our children, too, <will be> born through this, as explained above. +{The explanation: He said to him that he had to tell stories such as these in order that special providence be granted to barren women. Just as my fathers engaged in telling stories, and through this brought about procreation, the aspect of the special providence granted to barren women, as explained above, and as a result gave birth to me, so too, I have to give birth to my children by this means. This is because procreation is brought about mainly by means of storytelling, as explained above. This is: “Just as my fathers planted for me, I, too, am planting for my children,” as explained above.} +[Choni] sat down to eat a meal. Drowsiness overcame him and he slept—That is, he ate his meal, and as a result of eating became drowsy and slept—i.e., by eating, he fell into the aspect of sleep commensurate with his spiritual level. As clarified earlier, it sometimes happens that eating causes one to fall into the aspect of sleep. +A grotto formed around him—This is the aspect of the circling and the fantasies that keep going round and round at the time of sleep. +[covered him from sight] so that no one knew—People do not recognize when someone is in the aspect of sleep. They think he is occupied with Torah and serving God, when in truth it is all the aspect of sleep, as explained above. +When he woke—This is the aspect of an arousal from below. +he noticed a man eating from that carob tree—That is, he saw him engaged in the aforementioned telling of stories. He was eating from them—i.e., the aspect of “from what is permitted to your mouth.” +Do you know who planted this carob tree? he asked him—That is, [did he know] from which time this story comes; since it is possible for a person to tell a story [he thinks is] from <ancient times>, when in fact it took place only <three or> four years earlier. +My grandfather, answered the man—This is the aspect of an elder/ Atik. That is, he answered him that the stories he tells are stories from ancient times, which are the aspect of an elder/ Atik, as explained above. +Surely I must have slept seventy years, [Choni] said—That is, he surely fell into the aspect of sleep from all the seventy faces, which are the aspect of seventy years, as explained above. +He saw his donkey, which had given birth to several generations of mules—This is the aspect of wealth, the aspect of “Yissakhar is a strong-boned donkey.” For this brings to great wealth, as explained above: By means of the aforementioned telling of stories, through which one rouses people from sleep, [the aspect of] unbinding the mouth of the mute <and> unbinding the mouth of the barren <is made>. Through this, fear is revealed. Fear brings to length-of-days/an elder/the rectifications of Atik, and this causes wealth to be infused into length-of-days, as explained above. + +Section 11 + +11. And this [is the explanation of the opening passage]: Rabbi Shimon opened and said: “It is a time to do for God…” [Why is it “a time to do for God”? It is because “they have abrogated Your Torah.” What is “they have abrogated Your Torah”? This is the Supernal Torah, which would be nullified were this rectification not enacted. It refers to Atik Yomin. It is written: “Happy are you, O Israel! Who can compare to you?” And it is written: “O God! Who among the mighty ones can compare to You?” He called to Rabbi Elazar his son and seated him to his right, and to Rabbi Abba, [whom he seated] on the other side. Then he said: “We are the encompassment of all things. The rectifications have in the meanwhile been effected.” [The fellowship] was silent. Then they heard a sound, and their knees knocked together. What sound was it? It was the sound of the heavenly knufya (entourage) gathering. +This is the Supernal Torah, which would be nullified were this rectification not enacted. It refers to Atik Yomin—That is, the Supernal Torah, which is the aforementioned aspect of contemplation. It is nullified and cannot exist unless it is created by the aforementioned aspect of rectification. This is the aspect of the rectifications of Atik, the aspect of length-of-days mentioned above. +It is written: Happy are you, O Israel! Who can compare to you? And it is written: O God! Who among the mighty ones can compare to You?—This is the aspect of an arousal from below, which is praise for the Jews, who rouse themselves from below; the aspect of “Happy are you, O Israel! Who can compare to you?” Afterwards, there is an arousal from on high, as explained above. This is the aspect of “O God! Who among the mighty ones can compare to You?” +He called to Rabbi Elazar his son… and to Rabbi Abba… Then he said: We are the encompassment of all things—That is, the aspect of perfection of fear, which is produced by the aforementioned aspect of three lines: the aspect of fear of Heaven, fear of one’s master, and fear of one’s father and mother. Thus it is that fear is perfected through Rabbi Shimon, his son Rabbi Elazar, and his student Rabbi Abba. This brings to length-of-days, the aspect of the rectifications of Atik, as explained above. +They were silent. Then they heard a sound—That is, those that were in the aspect of mutes, who could not speak because of the aspect of sleep, as explained above. “Then they heard a sound”—i.e., the aspect of rousing from sleep, the aspect of “Fortunate is the one who speaks to ears that hear,” as explained above. +and their knees knocked together—This is the aspect of procreation, the aspect of sexual union. By means of rousing from sleep, which is the aspect of unbinding the mouth of the mute, there is an unbinding of the mouth of the barren, as explained above. This is the aspect of union through kissing preceding sexual union, as explained above. +What sound was it ? It was the sound of the heavenly KNuFya gathering—That is, the aspect of telling stories, enclothing within them the faces of the Torah, as explained above. Enclothing is the aspect of KaNaF (a wing), the aspect of “Your Master will not yeKaNeF (conceal Himself) anymore” (Isaiah 30:20). And as a result of this enclothing, people are roused from sleep and begin to speak, in the aspect of “a winged creature will speak the word” (Ecclesiastes 10:20). All this, as has been explained above. + +Torah 61 + + + +Section 1 + +Chadi Rebbi Shimon (Rabbi Shimon Rejoiced), and said: “O God, I heard Your message; I feared” (Habakkuk 3:2). He said: “In that situation it was right to fear, [whereas we are linked through love….” Rabbi Shimon opened the lesson and said: “He who goes around gossiping reveals secrets, but a trustworthy spirit conceals the matter” (Proverbs 11:13). “He who goes around gossiping”… This is someone whose spirit is unsettled and who is untrustworthy… for his is not a settled spirit. But someone whose spirit is settled, of him it is written, “but a trustworthy spirit conceals the matter].” (Zohar III, 128a) +Through faith in the sages we can bring our mishpat to light. This is because mishpat is the “center pillar” (Tikkuney Zohar, Introduction, p.17a)—i.e., the aspect of the middle path, which tends neither right nor left. We merit this through faith in the sages, which is the aspect of “Do not stray from the word they declare to you, either to the right or the left” (Deuteronomy 17:11). Therefore, by means of this [faith] <one can derive> clear mishpat, as mentioned, in the aspect of ‘true mishpatim’ (cf. Psalms 19:10) . +In other words, from whatever a person studies he must obtain <and learn> and derive true mishpatim, so as not to be in the aspect of distorted mishpat. From all his studies he must obtain and learn mishpatim -of-conduct, so that he knows how to conduct himself and [how to guide] others who conduct themselves according to his advice—[advising] each one commensurate with that person’s aspect, according to the greater or lesser degree of his rule and authority [over him]. A person merits all this through faith in the sages, which is the aspect of “Do not stray….” And then he is able to derive mishpatim of upright conduct, in the aspect of ‘true mishpatim,’ since he tends neither right nor left, as explained above. +However, when a person blemishes faith in the sages, he is condemned to a wearying of the flesh—i.e., waste matter. As our Sages, of blessed memory, said: Whoever LoEG (ridicules) the words of the sages is condemned to boil in excrement, as it is written (Ecclesiastes 12:12), “much LaHaG is a wearying of the flesh.” This is measure-for-measure: since he has no faith in their words but ridicules them, and their words are a waste to him, he is therefore condemned to waste matter. +All mishpat stems from the mind, in the aspect of “They feared the king for they recognized that he had within him the Divine wisdom to exercise mishpat” (1 Kings 3:28). And the mind is commensurate with the food [a person eats]. Thus when the body is pure, the mind is clear and can then derive true mishpatim /upright conduct. +But when a person is condemned to waste matter because of a blemish of faith in the sages, as explained above, then foul vapors ascend to the brain, mixing up and confusing his daat. As a result, he is incapable of deriving true mishpatim. Instead, distorted mishpat emerges, in the aspect of “for the wicked man encircles the righteous man, therefore mishpat emerges distorted” (Habakkuk 1:4). That is, because the foul vapors encircle and surround the mind and confuse it, distorted mishpat emerges, in the aspect of “about these mishpatim, they know BaL (nothing)” (Psalms 147:20)—i.e., a BiLBuL (confusion) of the mind. +Doeg’s studies were from the aspect of this waste matter, in the aspect of that which was said of Doeg: “There was a man there of Shaul’s officials, ne’ETZaR (held back) in God’s presence. His name was Doeg…” (1 Samuel 21:8). Rashi explains: He held himself back… to study Torah. His studying was from the aspect of ATZiRut (holding back nature’s call), the aspect of waste matter. He therefore did not derive true mishpatim from his studies, only distorted mishpat. As a result, he ruled that David was unfit to be admitted into the congregation (Yevamot 76b). This was because [Doeg’s] studies stemmed from waste matter, as explained above. + +Section 2 + +2. There are leaders who are called rabbi, whose studies are from this waste matter. Although they are incapable of guiding even themselves, as explained above, and all the more so of guiding others, they nonetheless put themselves forward in order to lead <others>. One must make certain not to confer authority on them, or strengthen and empower them, so that they are not referred to as “rabbi.” For they themselves are not all that at fault, since they have a strong evil urge to lead people. Nevertheless one must be very careful not to strengthen or empower them, since it is those who strengthen and empower them and through whose authorization they are called rabbi, who in the future will have to give an accounting. +By conferring authority on an unworthy rabbi, the writing of our hand is weakened and has no force. [Instead,] we strengthen the writing of the hand <of the nations>. This enables <the nations> to issue a decree <against us>, that our writings should have no force, only theirs, thus obligating the Jews to study their writings. And, <as a result,> they also decree that the Jewish people be exiled from a place Jews settled long ago, to places where no Jew has ever been. +The reason for this is that conferring authority on a rabbi and writing are from the same aspect. SeMiKhah (ordination) is with the hands, as it is written (Deuteronomy 34:9), “Yehoshua son of Nun was filled with the spirit of wisdom because Moshe SaMaKh (laid) his hands upon him.” This is <likewise> the aspect of writing, the aspect of “a writing hand” (Tikkuney Zohar 55, p. 89a). For writing, too, is from the aspect of wisdom, <the aspect of “the letters make wise”>, since all the worlds were created with the letters of writing, as it is written (Psalms 33:6), “By the word of God the heavens were made…”; and it is written (ibid. 104:24), “You made them all with wisdom.” +Each and every letter contains <amazing> wisdom. The Wisdom of the Blessed One prescribed that each letter have its distinct shape, and through it for a world to be created with its distinct shape and to function in the particular manner that pertains to that world. The same is true for the other worlds, [each one] with a different shape and manner of conduct by virtue of a different letter-shape, as decreed by the Wisdom of the Blessed One. +When the scholar who is worthy of being ordained is invested with the title “rabbi,” for his conduct is in the aspect of ‘true mishpatim,’ as explained above, then by means of the ordination—his obtaining wisdom from the aspect of the Hand of God, in the aspect of “Yehoshua son of Nun was filled with the spirit of wisdom…”—he brings illumination and strength to the writing of our hand. It, too, is from the aspect of wisdom, as explained above, in the aspect of “All this that God gave me to comprehend by His Hand [I give you] in writing” (1 Chronicles 28:19). By means of the intellect <and wisdom> that he receives from the Hand of God, which is the aspect of ordination, he draws illumination and strength into the writing, as explained above. +This is the aspect of “the spirit rested upon them; they were in the writings” (Numbers 11:26). Because they were appointed then and received the spirit of wisdom, they brought illumination into the writings—i.e., into the writing of our hand, as explained above. And then, not only is the writing of our hand not subject to their mishpat, but even all their mishpatim -of-conduct are determined by the writing of our hand, in the aspect of “to execute written mishpat against them” (Psalms 149:9) . +But when people confer authority on an unworthy rabbi, it weakens the writing of our hand and strengthens their writing. All <our> mishpatim must be determined specifically by their writings, this being the aspect of “about these mishpatim, they know nothing,” the aspect of distorted mishpat, as explained above. +This enables them to decree that the Jews be exiled from a place they settled long ago. A place the Jews settled in the past, even in the Diaspora, has the aspect of the sanctity of the Land of Israel, the aspect of “a minor sanctuary” (Ezekiel 11:16). Because the Jews live there, the air is sanctified in the aspect of the air of the Land of Israel. Through the writing of our hand, the air is sanctified, in the aspect of “the air of the Land of Israel makes wise” (Bava Batra 158b). For the writing is the aspect of “the letters make wise.” By means of the pen’s movements through the air at the time of writing, the aspect of “the letters make wise” is etched into the air. This causes the air to become sanctified, in the aspect of “the air of the Land of Israel makes wise.” +But when people blemish the writing of our hand by conferring authority on an unworthy rabbi, as explained above, they exile the Jews from a settled area, from a place they settled long ago, which is the aspect of the air of the Land of Israel. They exile them from there to a desolate wilderness, where there is no holiness whatsoever, for the Jews have never lived there <and the air there has never been sanctified>, as explained above. + +Section 3 + +3. This is the reason that the wisdom of astronomy/astrology—knowing all the changes and future occurrences brought about by the spheres of the firmament—was taken from us and given over to [the nations]. Initially, this wisdom was given exclusively to us, as it is written (Deuteronomy 4:6), “since this is [proof of] your wisdom and discernment for the eyes of the nations”—and our Sages, of blessed memory, expounded: What is this wisdom and discernment that is recognized by the nations? Say that this refers to calculating the seasons and the constellations (Shabbat 75a) . +This entails <much> cleverness—keeping the hidden portion ours, even though we inform them of the wisdom. It is certainly necessary to inform them of the wisdom, in order that they might know of our wisdom; that we know <such a> wisdom, as it is written, “since this is [proof of] your wisdom….” If so, then after we inform them, it is no longer hidden. For don’t they know it as well? However, this entails cleverness, that we are able to inform them of the wisdom and nevertheless have the hidden portion remain with us. This is the aspect of “since this is [proof of] your wisdom and discernment for the eyes of the nations”—specifically “for the eyes of the nations.” That is, it is only to let the nations see; <so that they know it> at the moment we inform them, whereas immediately afterwards they know only that the hidden portion is with us. For we do not inform them of the wisdom’s essence, which is the Mystery of Intercalation. Except that this entails cleverness: we are able to disclose this wisdom only to let them see it, so that they might know that we possess this wisdom, yet its essence, the wisdom’s hidden portion, remains with us. +This is the aspect of the Mystery of Intercalation, which is given over only to the generation’s greatest individuals, those with lofty souls. For the revolutions of the spheres are determined by intelligences, which are the angels. Each sphere has its individual intelligence, an angel, that guides its motions. This is what causes the variations in the revolutions of the spheres, so that the revolution of one sphere takes a month and follows one particular pattern, while the revolution of another sphere takes a year or more; and there is even a sphere that takes as long as a few thousand years until it completes its revolution. +All this is determined by the variations in the intelligences, which vary commensurate with their distance from the first cause, and the spheres move accordingly. And all these intelligences receive from the comprehensive guiding force, which is the all-encompassing intelligence. This is the soul, which guides all their motions, in the aspect of “the soul [from] the Almighty enables them to understand” (Job 32:8)—i.e., the soul infuses them with their intelligence. +{“Let him call out to the heavens above and to the earth to judge His people” (Psalms 50:4).} The soul is therefore called heaven, since it encompasses all the spheres, as it is written, “Let him call out to the heavens above”—this is the soul (Sanhedrin 91b). For the soul is the comprehensive guiding force of all the spheres, as explained above. This is why the soul is called GaLGaLta, on account of the GaLGaLim (spheres) of the firmament whose motion it guides. Therefore, these lofty souls are expert in the Mystery of Intercalation, since who knows their motions better than the force that guides them? +And these lofty souls need to have a body that is in the aspect of “the fruit of the Land” (Isaiah 4:2), the aspect of the air of the Land of Israel. For when the air is sanctified in the aspect of the air of the Land of Israel, then all the fruits and grains that grow there, from which people are nourished and from which the drop of seed stems, are in the aspect of the Land of Israel. +It is from there that the body is constructed, in the aspect of “I was knit together in the recesses of the land” (Psalms 139:15)—the aspect of the Land of Israel. The body is thus in the aspect of “the fruit of the Land.” And it is then suited for receiving a lofty soul, in the aspect of “Let him call out to the heavens above”—this is the soul; “and to the earth”—this is the body (Sanhedrin, op. cit.). For the soul reflects the body. When the body is pure and clean, it can receive a lofty soul; and the opposite is likewise true. +Thus there are countries where the [people’s] intellect is obtuse and crass, and other countries where their intellect is clear and lucid. It all depends on the country, on the food that it produces. Therefore, when we are exiled from the air of the Land of Israel because of the aforementioned aspect, it becomes impossible to construct pure bodies, and we cannot receive a lofty soul. As a result, the Mystery of Intercalation is taken from us. {“My hand will be against the prophets who prophesy vanity and divine falsehood. They will not share in the mystery of My people, they will not be written in the writings of the House of Israel, and they will not come [back] to the land of the Israelites” (Ezekiel 13:9).} +This is what the Sages, of blessed memory, said: “My hand will be against the prophets who prophesy vanity…. They will not share in the mystery of My people”—this is the Mystery of Intercalation. “They will not be written in the writings of the House of Israel”—this is ordination. “And they will not come [back] to the Land of the Israelites”—this is to be understood according to its plain meaning (Ketuvot 112a), as explained above. +They will not be written in the writings of Israel—This is ordination. That is, by investing those who are unworthy with the title “rabbi,” we weaken the writings of the Jews, as explained above. And this is: +and they will not come [back] to the Land of Israel—That is, they are banished from the aspect of the air of the Land of Israel, as explained above. And this is: +They will not share in the mystery of My people—This is the Mystery of Intercalation. Because of this, the Mystery of Intercalation is taken from us, as explained above; all this, due to the aforementioned waste matter. + +Section 4 + +4. Because of this, a person never has perfect counsel and is perpetually incapable of making decisions. He is always in doubt, because all his advice is in the aspect of “foolish advice” (Isaiah 19:11), women’s counsel. This is because the filth of the waste matter rises to the heart, in the aspect of “they raised their excrement to their hearts” (Ezekiel 14:3). His heart is soiled like an outhouse, which is the place of women’s counsel. As in the statement of Rabbi Ilash: Women are wont to discuss their concerns in the outhouse (Gittin 45a), that being where they take counsel. + +Section 5 + +5. Nevertheless, [for] someone who is already submerged in this waste matter, there is water that will cleanse him of this filth, in the aspect of “I will sprinkle pure water upon you, and you will be pure; I will purify you from all your impurity and from all your excrement” (Ezekiel 36:25) . +He then attains perfect counsel, in the aspect of “They will never again be divided into two kingdoms, nor will they ever again defile themselves with their excrement” (Ezekiel 37:22, 23). Because of their being cleansed of the aforementioned excrement and filth, “They will never [again] be divided into two MamLaKhot (kingdoms)”—the aspect of counsel, as it is written (Daniel 4:24), “let MiLKi (my advice) be acceptable to you.” That is, he merits perfect counsel, since by means of the aforementioned water his counsel is perfected, in the aspect of “The counsel in a man’s heart is deep water” (Proverbs 20:5) . +This water is the aspect of dispute, the aspect of “Waters of Conflict” (Numbers 20:13). This is why a dispute is called PLuGta (disagreement), the aspect of “The PeLeG (stream) of God is full of water” (Psalms 65:10) . +Every dispute produces a book, the aspect of questions and TeShuVot (responses). This is because a dispute consists of a question or an objection raised against a person, and he ShaV b’TShuVah (returns in repentance). Through this he meiShiV (responds to) and answers the question, and from this the aspect of a book of responsa is made. +For as a result of the repentance, a number of books gain renewed meaning for him. At present there are numerous books, and there will be numerous additional books in the future as well; the world has need of them all. Initially, when he was lacking faith in the sages, he considered all the books meaningless. He would ridicule them, as it is written (Ecclesiastes 12:12), “the making of many books is without limit, and much ridicule [is a wearying of the flesh]”—i.e., he ridicules the increase of books and considers them all meaningless, <and so is condemned to a wearying of the flesh>. But when he returns in repentance for this, a book gains renewed meaning for him, because all the books that he initially saw as meaningless regain their importance. +And all this is commensurate with the dispute. For he views and reflects on the dispute: Why are they wording their dispute in this particular manner, and not in some other way? As a result he reflects on how he might repent and rectify his <blemished> faith in the sages, since the dispute issues from there because he blemished faith in the sages. And commensurate with his repentance, commensurate with the dispute, he reconsiders and returns to faith in the sages. Correspondingly, a book gains renewed meaning for him, since that which he initially saw as meaningless returns to being important in his eyes. +The same thing happens each time: the repentance—his returning and coming back to faith in the sages—is commensurate with <the nature of> the dispute. And correspondingly, another book gains renewed meaning for him, because yet another book that he initially ridiculed and saw as meaningless returns to being important in his eyes. +Thus it is that dispute produces a book. This is the aspect of “and let the one who argues with me write a book” (Job 31:35)—as a result of argument and dispute, a book is made. +Now, there are tzaddikim of the generation whose faith is surely perfect, who are nevertheless subject to dispute. This is in the aspect of “he bore the sins of the many…” (Isaiah 53:12) ; “and their transgressions he will suffer” (ibid.:11)—that is, he endures dispute on behalf of the world. And by means of the dispute against him, he rectifies the faith that the masses have in the sages. +There are likewise those who are subject to dispute because they lack faith in themselves: they do not believe in the Torah insights they originate or that God takes great delight in their insights. And because they have no faith in their own insights, they are remiss in their insights, and so are subject to dispute. This causes them to repent, and their insights return to being important to them. Thus they return to originating insights, and through this a book is made. +And, occasionally, this produces a book on high. As a result of one person raising questions or objections, and the other person returning in repentance and thereby responding and answering, a book is made on high, in the aspect of “At that time, the God-fearing spoke to one another. God listened and heard, and a book was written” (Malachi 3:16) . + +Section 6 + +6. This mitigates all the constrictions, which are the severe judgments. Wherever there is some severe judgment and constriction, it is mitigated by rectification of faith in the sages, since through this books of the holy Torah proliferate. +All mitigation, of all the constrictions and severe judgments, is by means of the intellect, for “they are all purified in the mind” (cf. Zohar II, 254b). That is, the intellect is the root of the severe judgments. <All> severe judgments are mitigated there, since a severe judgment is mitigated only at its root. Thus each severe judgment and constriction must be mitigated by the intellect that appertains to it, since that is its root. +Although for each constriction there is an intellect through which it is mitigated, there is an Upper Wisdom, in which all the [types of] wisdom are encompassed and from which they receive. Thus all severe judgments are mitigated there. With the individual intellects, mitigation is possible only through the intellect that specifically appertains to that constriction, since that is its root. But through the aspect of Upper Wisdom, since it comprises them all, all the constrictions and all severe judgments are mitigated there. +And [this requires proliferation of] the Torah, which stems from Upper Wisdom, as in “Torah emerges from Upper Wisdom” (Zohar II, 62a). But it can receive from Upper Wisdom only when it is whole. The Torah is made whole by means of the Oral Law, for the Written Law is made whole only through the Oral Law. Therefore, by means of the aforementioned books that gain renewed meaning through dispute—in the aspect of “and let the one who argues with me write a book”; the aspect of “the making of many books is without limit”—the Torah is made whole. +Then, the Torah is in the aspect of “the stone Tablets” (Exodus 24:12), which receive illumination from the aspect of the Foundation Stone. Each thing in the world has a different contraction, in quantity or quality. And all the contractions in the world are recorded in the Foundation Stone, from which the world was founded and from which they all receive. Thus all severe judgments are mitigated there, because it is the aspect of Upper Wisdom, the aspect of holy of holies. For the intellect is called holy, and all [the individual intellects] receive from and are encompassed in the aspect of holy of holies—the aspect of Upper Wisdom, which comprises them all. Thus the mitigation of all severe judgments, individually and collectively, is from there. +For even when we mitigate an individual severe judgment through whichever intellect of whichever constriction, we must draw strength also from the aforementioned Upper Intellect, in order for this individual intellect to have the strength to mitigate severe judgment. The same is true collectively. It is impossible to mitigate all severe judgments [through the intellect of] any constriction, no matter which it is; it can be done only through the aspect of Upper Intellect/holy of holies/Foundation Stone, as explained above. +And when the Torah is made whole by the aforementioned books, it receives from Upper Wisdom, in the aspect of the stone Tablets [receiving from] the aspect of the Foundation Stone. It then sends an influx into all the [types of] wisdom, and all severe judgments are mitigated, in the aspect of “He will send your help from the Holy” (Psalms 20:3). That is, the main help and salvation, which is the aspect of mitigating severe judgments, is from “the Holy”—i.e., by means of the intellect, which is called holy, as is known. +{“Here is my record! Let the Almighty answer for me; and let the one who argues with me write a book” (Job 31:35).} Hence the letters of SheTiYaH are an acronym of “Hain Tavi Shadai Yaanaini (Here is my record! Let the Almighty answer for me).” +Hain Tavi Shadai [Yaanaini]— This is the aspect of all the recorded constrictions being mitigated by means of their entering SheTiYaH, the aspect of the aforementioned Foundation Stone. And this is: +answer for me—The aspect of mitigation, in the aspect of “He will send your help from the Holy,” as explained above. And this is: +Here is my record! Let the Almighty answer for me ; and let the one who argues with me write a book—“Write a book” alludes to the proliferation of books that comes about through dispute, for then the Torah is whole and receives from the all-encompassing intelligence, from Upper Wisdom, which is the aspect of the Foundation Stone, as explained above. This leads to “Hain Tavi Shadai Yaanaini”—the aspect of mitigation by means of the aspect of the stone Tablets that receive from the Foundation Stone, as explained above. + +Section 7 + +7. This is the reason people travel to the tzaddikim <of the generation> for Rosh HaShanah. Rosh HaShanah is the Judgment Day of the entire year. Each person comes with his holiness and constrictions to the tzaddik of the generation. He is the aspect of holy of holies/Foundation Stone, in the aspect of “For the pillars of the earth are God’s; He has founded the world upon them” (1 Samuel 2:8). These are the tzaddikim, upon whom the earth was founded. Thus by [traveling to the tzaddikim], all severe judgments are mitigated through the aspect of the Foundation Stone, as explained above. +This is likewise the aspect of Yaakov’s stones, which were all encompassed in the Foundation Stone (Zohar I, 231a). For the souls are the aspect of stones, as it is written (Lamentations 4:1), “The holy stones have been strewn about.” They all come and are encompassed in the tzaddik of the generation, who is the aspect of the Foundation Stone. And through this all the constrictions are mitigated, as explained above. + +Section 8 + +8. And by means of all the souls joining together, joy is created, in the aspect of “The light of the tzaddikim is joyous” (Proverbs 13:9). The soul is the aspect of a lamp, in the aspect of “The soul of man is the lamp of God” (ibid. 20:27). When they join together, they become a light, and this produces joy, the aspect of “The light of the tzaddikim is joyous.” +we are linked through love—This is the aspect of love and the unity of joining together. It produces the mitigation and the rectification, as explained above. And from this comes the aspect of “Rabbi Shimon rejoiced”—i.e., the aspect of joy, which comes about through unity and love, the aspect of “The light of the tzaddikim is joyous.” +He opened [the lesson] and said: He who goes around gossiping reveals secrets. +He who goes around gossiping… for his is not a settled spirit—That is, [not] a spirit of wisdom. +and who is untrustworthy—That is, <he has no> faith in the sages, as explained above. Since he has no faith in the sages, he has no spirit of wisdom, because he has been condemned to waste matter, as explained above. +reveals secrets—is the aspect of nullifying the writing of our hand—we do not receive the light of the intellect from the hands of ordination, as explained above, in the aspect of “He conceals the light with the palms” (Job 36:32). The letters must receive the intellect’s light from the hands of ordination, as explained above. But due to a blemish of faith in the sages, which is the aspect of “goes around gossiping,” he “reveals secrets”—<the mystery, i.e.,> the intellect’s light, is revealed and departs. And because of this, “They will not share in the mystery of My people,” as explained above. +But a trustworthy spirit conceals the matter, for his is a settled spirit—<That is,> by means of faith in the sages he “conceals the matter,” the aspect of “He conceals the light with the palms,” as explained above. + +Torah 62 + + + +Section 1 + +“Vayaseiv Elohim et HaAm (So God Led the People Roundabout), by way of the wilderness to the Red Sea. The Israelites went up armed, out of the land of Egypt.” (Exodus 13:18) +Know! when Jews eat they effect a face-to-face union between the Holy One and the Divine Presence, in the aspect of “Boaz said to Ruth at mealtime, ‘Approach here’” (Ruth 2:14). Specifically “at mealtime”—i.e., through eating. “Approach here”—this is the union between the Holy One and the Divine Presence, the aspect of “Then Yehudah approached him” (Genesis 44:18): this is a meeting of one king with another (Zohar I, 206a) . +However, this eating must be of food that has already been purified, having nothing mixed into it. This is because a food that contains an admixture [of good and evil] can cause a person to sin. + +Section 2 + +2. Food is purified through faith. +In truth, it is a great mitzvah to sharpen the intellect in order to understand clearly that which God demarcated as comprehensible to the human mind. Concerning this it is said: And know what to answer the heretic (Avot 2:14) . +For there are different types of questions: There is the question whose solution a man can understand, of which it is said: “And know what [to answer the heretic].” And there is the question whose solution is incomprehensible to the human mind; only in the Future will the solution be revealed. It is forbidden for a person to delve into these. Anyone who does rely on his intellect and delves into them, of this it is said (Proverbs 2:19): “None that go to her return.” This is because for such a question he may not rely on his intellect, but rather be steadfast in faith. +Even for those questions that have a solution—there are times when the paths of the intellect are blocked, so that a person does not know how to respond to it. He is then injected with heresy and does not know how to respond to it. With each person, this heresy is commensurate with his level: he can understand either more, or less. +For a person must worship God with both inclinations, with the evil inclination being subservient to the good inclination. This is as in the teaching of the Sages, of blessed memory: “You shall love [God your Lord] with all leVaVekha (your heart)” (Deuteronomy 6:5)—with both your inclinations (Berakhot 54a). His heart should be whole with God his Lord; there should be no maChLoKet (dispute) between his two inclinations—i.e., his heart should not be divided, the aspect of “Their heart is ChaLaK (divided)” (Hosea 10:2) . +In truth, were a person to know with a whole heart that “all the earth is filled with His Glory” (Isaiah 6:3), and that the Holy Blessed One stands [nearby him] during prayer and hears the prayer, he would surely pray with great enthusiasm. He would be extremely meticulous to recite his words with focused intention. However, because a person does not know this with a whole heart, he does not get very enthusiastic and is not very meticulous. And each person’s enthusiasm and meticulousness is commensurate with the limitations of his intellect and knowledge. This knowledge stems from the good inclination in the heart, while the concealment of this knowledge is due to the evil inclination in the heart. Indeed, this concealment of the knowledge is the heresy and questioning; the evil inclination perplexes his heart so that he should succumb to evil (cf. Proverbs 28:14) . +The way to rectify this dispute in the heart is at its root. That is, in its essence, dispute of the evil inclination is rooted in the dispute of holiness. When [the latter] descends level after level until it descends below, it becomes dispute of the evil inclination, in the aspect of “Their heart is divided.” It instills him with heresy and conceals from him the intellect’s paths, so that he does not know how to answer. +Dispute of holiness is the dispute of the Tannaim and Amoraim in the Talmud: one prohibits while the other permits. But as a result of their [dispute] descending below, it becomes dispute of the evil inclination. Thus, when one rectifies the dispute of holiness, dispute of the evil inclination is consequently eliminated, since its hold is solely from there. +The rectification for dispute of holiness is legal rulings. A legal ruling is the peace and resolution of the dispute of the Tannaim and Amoraim. By studying the Codes of Law, a person binds himself to the peace of holiness and rectifies the dispute of holiness. Then, the dispute of the evil inclination in his heart is eliminated and he is able to worship God ‘with all his heart’—with both inclinations. The gates of the intellect are thus open for him, so that he knows how to answer the heretic. +All this comes about through the aforementioned resolution and peace. Thus the letters ShaLOM (peace) are an acronym of “V’da Mah Shetashiv L’apikoros (And know what to answer the heretic).” Through the peace, he knows how to answer the heresy in his heart. +This is the explanation of “I will praise You with an upright leVaV (heart), when I study Your just laws” (Psalms 119:7). Specifically “heart”—with both inclinations. When is this? When “I study Your just laws”—i.e., through the study of the Codes of Law. +Yet it is forbidden for a person to delve into the questions that have no solution. Rather, he should strengthen himself with faith. And when his faith is perfect, his eating can effect a union between the Holy One and the Divine Presence, as mentioned above. This is the aspect of “and nourish faith” (Psalms 37:3)—i.e., the aspect of eating through faith. + +Section 3 + +3. {“For then I will turn [the speech of] the nations into pure speech, that they may all call out in God’ s Name and serve Him with one accord” (Zephaniah 3:9).} Faith is mainly perfected and adorned by bringing close in particular those who are distant, the aspect of “that they may all call out in God’s Name.” Even idolaters will draw close to the faith of the Jews “and serve Him with one accord.” + +Section 4 + +4. To perfect faith—i.e., to bring close those who are distant, as explained above—a person must first raise up the sparks of the letters of speech. Once the letters of speech are purified, speech turns itself around and gathers up the sparks of holiness that are among the forces of evil. The evil forces are left without life-force. Then, when the idolaters who are sustained by the evil forces see that they are bereft of life-force, they cast off their beliefs—the aspect of “At that time a man will cast away his idols of silver and his idols of gold” (Isaiah 2:20)—and adhere to the faith of the Jews. +This is the aspect of “For then I will turn [the speech of] the nations into pure speech.” “Pure speech” is speech that has been purified [and removed] from their midst. It turns itself to the nations in order to gather up the remaining holy sparks from them. Thus is fulfilled “that they may all call out in God’s Name”—they all adhere to the faith of the Jews. + +Section 5 + +5. To raise up the sparks of speech it is necessary to fast. This is the aspect of “their sinfulness and iniquities lead them to fast…,” because of which “He sent His word [to heal them]” (Psalms 107:17, 20). For speech is rectified mainly through fasting, since for the most part the evil forces are sustained only by the back of holiness. It is impossible for them to draw sustenance from the face of holiness due to the brightness of the light. +However, occasionally, from on high they are intentionally given strength to draw sustenance from the face of holiness. Yet this is invariably to their detriment, the aspect of “a time when one man rules over another to his own detriment” (Ecclesiastes 8:9) . +Now, all the desires of the body are the aspect of kelipot (evil forces). This is because the physical desires are extraneous, since the body could exist without them. They are extraneous to the body’s existence, just as the kelipot are extraneous. For the main thing is only the fruit, whereas the kelipot (shells) are extraneous. Thus, physical desire overcoming a person is the evil forces overpowering holiness. +The primary physical desires are Pharaoh’s three officials: the wine steward, baker and butcher. These are the trachea, esophagus and veins, which are the aspect of the physical desire for food and drink. These are primary, since all the [other] physical desires follow them. And they draw sustenance from PhaRaOh, the same letters as ORePh (nape)—i.e., from the AChoRayim (back). They are mainly sustained by the DiBuRiM (words), the aspect of “AChaR haDeVaRiM (the back of the words).” For they are close to it, because the trachea, esophagus and veins are adjacent to the five articulators, and they sustain themselves mainly from the words that are insufficiently pure. +Thus when the primary physical desires, which are the evil forces, gain power, it is necessary to attach and conceal the back of holiness so that they cannot draw sustenance [from it]. The back of holiness is attached through fasting. This is analogous to the way we write God’s Name in the aspect of achorayim (stepping back): we first write a yod; and then, when we want to write a heh, we turn back and write yod heh, and so on. Fasting, which is the primary way to subdue the aforementioned officials, is likewise in the aspect of attaching the back of holiness. +For the principal merit of fasting is [evident] only when we reckon the hours from when the fast began. For example, when a person fasts two days, the reason the second day is the more valued is not because of itself, but because we return to the first day; then the second day is reckoned as having greater merit. Another reason is that the main thing is the beginning, since all beginnings are difficult, because they entail going from one extreme to the other. After beginning, however, a person becomes somewhat habituated, and it is not as difficult for him. Likewise, with each day that passes from the beginning, the thing becomes commensurately easier, as it becomes somewhat routine. +Thus the beginning is invariably the primary impetus for the devotions of all the days. We have to turn back, to ‘the first day that he began to understand and to fast.’ This is the beginning of the repentance. The beginning was difficult for him, since he went from one extreme to the other. And each day he turns back to receive energy from the beginning. +Now, since the aforementioned officials are close to speech, when they become powerful, they draw speech into the exile of MiTZRayim (Egypt)—the aspect of MeiTZaR (constriction) of the throat, the aspect of “my throat is dry” (Psalms 69:4)—and he cannot say anything before God. But by fasting, his starving himself, he draws the waters of the benevolences to moisten the throat, and then is able to speak. +{“Then Avram journeyed on his way, moving steadily toward the Negev (south). There was raav (famine) in the Land, and Avram went down to Mitzrayim … Pharaoh’s officials saw her and they praised her to Pharaoh… But God afflicted Pharaoh and his household with severe plagues because of Avram’s wife Sarai” (Genesis 12:9-17).} This is the aspect of “There was famine in the Land.” “Raav (famine)” is the aspect of fasting, his starving himself. This is attaching the back of holiness, since the aspect of achorayim of YHVH ELoHYM is numerically equal to RaAV. {The achorayim of the Name YHVH— yod, yod heh, yod heh vav, yod heh vav heh—equals 72. The achorayim of the Name Elohym— aleph, aleph lamed, aleph lamed heh, aleph lamed heh yod, aleph lamed heh yod mem—equals 200. The two together equal R-A-V (272).} +“Avram went down to MiTZRayim”—i.e., drawing down the waters of the benevolences to moisten the MeiTZaR of the throat, removing the throat from the aspect of “my throat is dry.” This is in the aspect of “moving steadily toward the NeGeV (south),” to moisten the NeGiVah (dryness), so as to fulfill “Cry out from the throat; don’t hold back” (Isaiah 58:1) . +And so, when the back of holiness becomes attached, such that it is impossible for the evil forces to enter there and draw sustenance, the face of holiness is revealed. Then, “Pharaoh’s officials saw her”—i.e., the aforementioned officials discover the splendorous beauty of speech, “and they praised her to Pharaoh.” God engineers all this in order to remove what they swallowed from their mouths, the aspect of “a time when one man rules over another to his own detriment.” This is “But God afflicted Pharaoh.” +{“Grace is deceptive, and beauty is vain; it is for her fear of God that a woman is to be praised! Give her of the fruit of her hands, and let her own deeds praise her in the gates” (Proverbs 31:30-31).} And this is “it is for her fear of God that a woman is to be praised,” the aspect of “and they praised her to Pharaoh.” This is only so as to “Give her of the fruit of her hands”—i.e., to remove the sparks of holiness from their midst. When she removes all her life-force from the evil forces, then all the idolaters cast off their idols and turn to the faith of the Jews, “that they may all call out in God’s Name.” This is the main adornment of faith: that others draw close to her faith. +This is the aspect of: {A beautiful maiden who has no aynin (eyes). Her body is concealed and revealed. She comes out in the morning, and is covered during the day. She adorns herself in ornaments that were not (Zohar II, 95a).} A beautiful maiden who has no aynin—“A beautiful maiden” is the aspect of faith, the aspect of “You are beautiful, RaAyati (my beloved)” (Song of Songs 6:4), the aspect of “and Re’Ay (befriend) faith.” “Who has no AYNin”—i.e., the aforementioned questions that a person should not AYeiN (delve) into, but must [instead] be strong in his faith. +Her body is concealed and revealed—She is “concealed,” since if you ask a believer a reason for faith, he will surely not know what to answer you. This is because faith is applicable only to something whose logical reason one does not know. Even so, it is “revealed.” That is, for the believer the thing is revealed; by virtue of the magnitude of his perfect faith it is as though his eyes see that which he believes in. +She comes out in the morning, and is covered during the day—This is because a person’s faith renews itself each morning, the aspect of “They are renewed each morning; [abundant is your faith]” (Lamentations 3:23). “And is covered during the day”—due to burdens of daily existence, faith is covered over. +She adorns herself in ornaments that were not—That is, the main adornment of faith is when those people who were not close to her are brought closer. + +Section 6 + +6. And when a person’s faith is so greatly perfected, his eating is then extremely precious, since it unites the Holy One and His Divine Presence, in the aspect of “Boaz said to Ruth [at mealtime, ‘Approach here’].” Faith then advocates before God on behalf of those who are distant, that He should take them under His wing. +Her argument is this: The main reason those who are distant from faith in God err is that knowledge of His Godliness is essentially only [by inference] from the revealed to the concealed. But since from what is revealed they see that the world operates according to the constellational configuration, they fall into error, each one in his way. There are those who conclude that the world operates according to the natural order. And there are others who conclude that it is necessary to serve an intermediary, like those who erred with the Calf. They wanted to make the Calf an intermediary between themselves and God, saying, “[Make us a god] who will go before us” (Exodus 32:1)—the aspect of an intermediary. +Many stumble because of misconceptions such as these, making the means an intermediary between themselves and God. That is, they believe in God, but believe also in an intermediary, insisting that a means is required. For example, they believe in the means of earning a living, namely, an occupation. They say that the means of an occupation is the essential thing; as if, Heaven forbid, without the means of an occupation God would be incapable of providing them with livelihood. They likewise make the means for healing, which is medicine, the essential thing; as if, Heaven forbid, without the medicines God would be incapable of healing. +It is not so! The Holy One is the Means of means, the Cause of causes, and has no need of any means. Our involvement in these means must be with faith in God alone; not making the means the essential thing. +Thus when the tzaddik nullifies some dictate of the constellational configuration through his prayer, it becomes known [by inference] from the revealed to the concealed that there is a God in existence—[a God] Who hears the tzaddik’s prayer and rearranges the configuration and changes nature. All this will be in the Future, as our Sages, of blessed memory, said: In the Future, the tzaddikim will resurrect the dead (Pesachim 68a), as well as [perform] other wonders. + +Section 7 + +7. This is [the explanation of]: {“Then Yehudah approached him and said, ‘Please, my lord, let your servant say something to you personally. Do not be angry with your servant, for you are just like Pharaoh’” (Genesis 44:18).} Then Yehudah approached him—This is a meeting of one king with another. +and said, Please, my lord—The Divine Presence asks the Holy One to show mercy to those who are distant. +let your servant say something to you personally—So that no intermediary will be heard anymore. +Do not be angry with your servant—Concerning the past. +for you are just like Pharaoh—“Pharaoh” connotes revealing. +Mankind knows You only from what is revealed. And since You are known only from what is revealed, they therefore erred, each one in his way. But when You nullify Your Will to the will of the tzaddik—as our Sages, of blessed memory, said: The Holy One decrees, and the tzaddik nullifies (Moed Katan 16b)—then, they will know [by inference] from the revealed to the concealed. When they see that the constellational configuration dictates some decree, but that the tzaddik nullifies it, they know that God exists; that He carries out the will of the tzaddik. +This is [the explanation of]: Just as Pharaoh decrees but does not carry out—“Pharaoh” is the constellational configuration, whose dictates are manifest for all to see. +you too decree but do not carry out—Since the tzaddik nullifies it. + +Section 8 + +8. And this is [the explanation of the opening verse]: {“Vayaseiv Elohim et HaAm (So God led the people roundabout), by way of the wilderness to the Red Sea. The Israelites went up chamushim (armed), out of the land of Mitzrayim (Egypt).”} Vayaseiv Elohim …—The Midrash brings: vayaSeiV connotes a meal (Shemot Rabbah 20:18). That is, it connotes haSiBah (the means). +ChaMuShim—One in ChaMiShah (five)—i.e., the five articulators, through which all the idolaters turn to the faith of the Jews “and serve Him with one accord,” as in, “For then I will turn [the speech of] the nations into pure speech….” +The Israelites went up … out of the land of MiTZRayim—Out of the MeiTZaR of the throat. That is, as a result of the Israelites going up out of the aforementioned primary physical desires, out of the constriction of the throat, speech directs the idolaters to the faith of the Jews. This is the main adornment of faith, the aspect of “she adorns herself in ornaments that were not.” Then, through perfected faith, eating became permissible—the aspect of vayaseiv. {Until here the lesson is leshon Rabbeinu z’l .} + +Section 9 + +9. (The following relates to section 2:) Thus ShaLOM (peace) is an acronym of “V’da Mah Shetashiv L’apikoros (And know what to answer the heretic).” Through the peace he knows how to answer the heresy in his heart, as explained above. See there. +The peace among Jews, between one person and another, also nullifies heresy, as elucidated elsewhere. This is what our Sages, of blessed memory, said (Bereishit Rabbah 38:6): “Ephraim is joined to idolatry; let him be!” (Hosea 4:17)—for when there is peace among Jews, then even if they worship idolatry, they are forgiven. But [if] “their heart is divided, now they will be found guilty” (ibid. 10:2), since dispute leads to heresy, as explained above. +Each one holds fast to his opinion, since they do not meet to discuss the matter in order that one might convince the other of his opinion. And even if they would come together and talk it over, neither one would change his opinion because of the need to triumph associated with dispute. But when peace prevails, even if they are idolaters, they are forgiven. The peace will surely nullify each one’s idolatry and heresy, through their discussing the matter and each one diverting the other from his evil and heretical ideas. And through peace they will surely attain perfected and upright faith, as explained above and as elucidated elsewhere. + +Section 10 + +10. (This too relates to section 2:) Dispute is transformed into laws, as explained in “A Psalm of David”; study there. It is elucidated there that laws are the rectification for dispute, since the letter permutations of the dispute are transposed back into laws. Study well what is written there, that the tzaddik studies these permutations of the dispute and turns them into permutations of law… This is the aspect of what is elucidated here, that we must study laws—i.e., the Codes—in order to rectify dispute. Understand this. + +Section 11 + +11. (The following relates to section 5:) Another reason is that the main thing is the beginning, since all beginnings are difficult, because they entail going from one extreme to the other…, as explained above. +Therefore, every time a person journeys to the tzaddik, he must make certain that each coming is anew; not as though he has already been to the tzaddik and is now coming again. Rather, it should be like he never visited the tzaddik before this. Then he will experience his coming as if it were new, for the first time. This is because “the main thing is the beginning, for all beginnings are difficult,” as explained above. +Thus the beginning is invariably the primary impetus for the devotions of all the days, as explained above; see there. A person will progress in and perform his devotions commensurate with the energy and enthusiasm of the beginning, for the main thing is the beginning, as explained above. This is why it is necessary to each time begin anew, for it is very possible that his beginning was not as it should have been. If so, his devotions too will not be as perfect as they should be, since everything proceeds commensurate with the beginning. He therefore has to each time begin anew; to visit the tzaddik anew, with the energy of great enthusiasm and with a new vigor for the service of God. This is in order that his devotions be fitting, commensurate with the energy of the beginning, as explained above. Likewise, he must repeatedly concern himself with the possibility that he has yet to make a fitting beginning, and so must each time begin and come to the tzaddik anew. + +Torah 63 + + + +Section 1 + +Sod Kavanat HaMilah (The Secret Meaning of the Meditations for the Circumcision): +The brit is called amah in the Aramaic language, and this is how it is referred to in the Talmud (see Shabbat 108b). It is the aspect of an amah of six handbreadths, of which the brit is comprised. +{“Fiery angels stood around Him; each one had six wings: with two it would conceal its face, and with two it would conceal its legs, and with two it would fly” (Isaiah 6:2).} This is the aspect of “Fiery angels stood around Him; each one had six wings.” “Six wings” are the aspect of the aforementioned six handbreadths. These are divided into three—i.e., the aspect of “with two it would conceal its face, and with two it would conceal its legs, and with two it would fly.” +“Face” is the aspect of “and TaFaCh (struck) him on his face” (Bava Kama 32b). Thus “with two it would conceal its face” is the aspect of two TeFaChim (handbreadths), the aspect of “revealing a handbreadth and concealing a handbreadth” said in connection with the brit, as taught by our Sages, of blessed memory (Nedarim 20b) . +Likewise, “with two it would conceal its legs” is the aspect of “and TaFaCh him on his sandal” (Bava Kama, ibid .). This too is the aspect of two TeFaChim, as explained above, [the aspect of] revealing a handbreadth and concealing a handbreadth. +“And with two it would fly” is the aspect of birds, which were created from the mud (Chullin 27b), the aspect of “ToFeiaCh (moist) enough in order l’haTFiaCh (to moisten)” (Yoma 78a). <This too is in the two aspects of revealing and concealing, as explained above.> +And all <these> six tefachim are encompassed and placed in the brit. For the aforementioned six handbreadths are the aspect of the six days during which God created heaven and earth, in the aspect of “Behold, You have made my days as handbreadths” (Psalms 39:6). As it is written (Exodus 20:11), “in six days God made [the heaven and earth]… vayaNaCh (and He rested) on the seventh day.” That is, all the six days, the aspect of the six handbreadths, heNiaCh (He placed) into the seventh day, Shabbat, which is the aspect of brit, as it is written (ibid. 31:16, 17), “an eternal brit (covenant), between Me and the people of Israel.” +This is the aspect of “BeRAiShIT: BaRA ShIT (He created six)” (Tikkuney Zohar #11, p.26b), the aspect of six days, the aforementioned six handbreadths, which are all placed and encompassed in the brit . +This is also “BeRAiShIT: BRIT AiSh (a covenant of fire)” (Tikkuney Zohar #3, p.18b)—i.e., the brit, which is comprised of six days, six handbreadths, six wings. This is “a covenant of fire”—the aspect of the fiery angels with six wings, which are the aspect of six handbreadths, as explained above. For fire too has six capacities. As the scientists explain as well, there are six capacities in fire: to soften or harden, to cook or burn, to blacken or whiten. Likewise, a bird has six capacities. By flying, it disappears or appears, is close or far way, <and is above or below>. + +Section 2 + +2. The tzaddik, who is the aspect of brit, the aspect of “the tzaddik is the foundation of the world” (Proverbs 10:25), is comprised of the aspect of the six handbreadths mentioned above. These are divided into three aspects of two each—i.e., each of the three aspects is the aspect of revealing a handbreadth and concealing a handbreadth. +[The tzaddik] is the aspect of revealing a handbreadth and concealing a handbreadth with regard to himself, this being the aspect of “with two it would conceal its face.” Likewise, he is the aspect of revealing and concealing etc. with regard to people, this being the aspect of “with two it would conceal its legs.” And he is also the aspect of revealing and concealing with regard to God, this being the aspect of “with two it would fly.” +Sometimes, with regard to people, he is the aspect of revealing: he reveals himself and draws closer to people. Other times he is the aspect of concealing: he is concealed and hidden from them, since he greatly distances himself from them. And not only does he distance himself and keep aloof from them, so that they cannot draw closer to him, but he also becomes the subject of questions and doubts. In time, because he has greatly distanced himself from them, their minds become twisted and confused, so that they question and wonder about him. This is the aspect of concealing a handbreadth. +And this is the aspect of “and with two it would conceal its legs.” The feet connote attraction, as in (Exodus 11:8), “and all the people at your feet”—who follow your counsel (Rashi). That is, this attraction by which he draws people to himself is the aspect of revealing a handbreadth and concealing [a handbreadth], as explained above. Since it is impossible to receive the mind of the tzaddik from him, he must therefore conceal and cloak himself in small matters in order to be revealed, so that people can receive <counsel in the service of God> from him. This is the aspect of revealing a handbreadth and concealing a handbreadth—his concealing and cloaking himself is the aspect of revealing, since this is the means by which he reveals himself to them. Without this, it would be impossible to reveal himself to them. And at times he is literally the aspect of concealed, in that he conceals and hides himself from them, distancing himself and becoming an object of their wonderment, as explained above. + +Section 3 + +3. Likewise with regard to God, there must be the aspect of revealing and concealing etc. For [the tzaddik] must draw closer and cleave to God, as though God, as it were, reveals Himself and draws closer to him. Yet the closer he comes to God, the more he must distance himself—i.e., the closer he comes, [the more] he must know that he is very far from God. +If he thinks and imagines in his mind that he has already gotten close to God and has attained Godly knowledge, this is a sign that he knows nothing. For if he would know a bit about God, he would know that he is very distant from Him. This is because the closer a person comes to God and the more he knows, [the more] he knows that he is very distant and that he knows nothing at all. +This is something that words cannot express or explain, because the Creator’s greatness has no measure <or limit>. It is the aspect of “peace for both far and near” (Isaiah 57:19), the aspect of revealing a handbreadth and concealing [a handbreadth]—since the closer he comes, the more he distances himself, as explained above. +And this is the aspect of “with two it would fly.” “Would fly” as it is rendered into Aramaic: “would serve”—i.e., the aspect of revealing a handbreadth and concealing [a handbreadth] of his serving and worshiping God, as explained above. +And “with two it would conceal its face”—this is the aspect of revealing a handbreadth and concealing a handbreadth with regard to himself. This is because “face” connotes anger, as it is written (Exodus 33:14), “My face (presence) will pass.” “Face” likewise connotes favor and the Holy One’s providence, as it is written (Numbers 6:25), “May God make His face shine upon you.” +At times, the tzaddik accepts suffering upon himself for the sake of the world. It is like an exchange; he exchanges the influx of bounty and providence with God. Not wanting this particular influx of bounty and providence, he conceals the face of this providence and accepts suffering upon himself, for he prefers an influx of spiritual bounty and providence. And that influx of bounty which goes elsewhere is dispersed in the world. This is the aspect of revealing a handbreadth and concealing [a handbreadth]—at times he reveals the face of favor and providence, and conceals the face of anger, while other times he conceals the face of favor and providence, as explained above. + +Section 4 + +4. And the bread-of-the- panim (showbread) is the aspect of brit, as it is written (Leviticus 24:8), “On the Sabbath day he shall arrange them before God… an eternal covenant.” And of [the Holy Table] it is said (Exodus 25:25), “Make for it a frame one handbreadth wide.” +This is why the aspect that receives the aforementioned six TeFaChim is called miTPaChat, as it is written (Ruth 3:15), “Bring the mitpachat (shawl).” For this was her request, as it is written (ibid.:9), “Spread your KaNaF (garment) over your handmaid”—she asked for the aforementioned KNaFayim (wings), which are the aspect of the six handbreadths, as explained above. Therefore, “He said to her, ‘Bring the mitpachat’ … and he measured six [measures of] barley.” These are the aspect of the six tefachim, the six wings mentioned above. + +Section 5 + +5. Now, there is a serpent with an ant inside its mouth. This ant surely has no peace, since it is inside the mouth of the serpent. There are times when the serpent crawls, and other times when it flies. The difference between crawling and flying is that when flying it can fly over a large area in a moment, but when crawling it moves slowly, like when someone walks, which is a plodding movement. +From all the evil words that people speak, and especially those directed against tzaddikim and important leaders, they make wings for the serpent so that it can fly <and cause harm, God forbid>. Whereas holy words produce wings of holiness, in the aspect of “a winged creature will speak the word” (Ecclesiastes 10:20), these evil words produce wings for the serpent. <This is because “God made one to contrast the other” (ibid. 7:14), so that in contrast to> the above mentioned six wings of holiness <there are likewise those of the evil forces>. Since speech emerges from the KaNFei rei’ah (lobes of the lungs), the KNaFayim (wings) of the serpent are therefore made from them. This is because the speech that emerges from the six rings of the trachea parallels the aforementioned six wings of holiness. +Now, the serpent signifies those scholars at doing evil who study philosophy and heretical teachings, as it is written (Jeremiah 4:22), “they are wise to do evil, but to do good they have no knowledge.” They are scholars only at doing evil; if they should want to use their wisdom for good, they could not. They are the aspect of the serpent, the aspect of “Now the serpent was the most cunning of all the wild beasts” (Genesis 3:1) . +By means of the evil words, wings are made for these scholars, who are the aspect of the serpent, so that they can fly about—i.e., so that their scholarship and heretical teachings fly and spread around the world, causing it much harm. And even in their philosophical investigation itself they fly about, like someone with a flying intellect—i.e., their intellect flies at a <great> speed, and their wisdom is very accessible to them. +However, if the serpent lacks wings—i.e., [the scholars] have no evil words, as explained above—then the serpent has only the aspect of walking. That is, the scholars do not have <the ability for> evil other than what they investigate among themselves. They do not fly about the world—i.e., their scholarship does not spread and fly about the world—and they cannot harm the world, only those close to them, such as their students and friends. But they cannot harm those far from them; similar to someone walking, who moves only a small distance <and slowly>, and cannot quickly reach some faraway place like the person who flies. +Even among themselves, their intellect does not fly—i.e., their <heart and wisdom are> not so very accessible to them. Thus they do not fly about and move swiftly in their scholarship, but engage in philosophical investigation gradually, like someone walking. Therefore, the harm they bring to others through their scholarship is also only in the aspect of walking; it does not fly about and enter deeply into the mind and heart. Rather, it only somewhat adheres to the mind, without entering deeply into the heart and mind. +But when, God forbid, they have wings from the evil words, as explained above, then their intellect flies about and causes <great> harm faraway, just like someone who flies in a single hour to a faraway place. Moreover, their confused scholarship flies about; it enters and adheres to the mind and heart in a very deep way. + +Section 6 + +6. The ant that lies inside the serpent’s mouth is the aspect of the <tzaddik> of the generation, who is <upright and righteous> and possesses good character traits. Because he is wise and involves himself in <their> scholarship <and philosophical investigation>, probing these wisdoms, <this tzaddik> suffers greatly when these scholars begin to engage in their <philosophical> investigation. He wages a fierce battle with them—i.e., with the aforementioned aspect of the serpent—for he is greatly assailed by doubts, <untrue assertions> and false beliefs. +{“[Like] a broken tooth and a lame leg is the support of the unfaithful in time of trouble” (Proverbs 25:19).} This is the aspect of “the support of the unfaithful.” [The tzaddik] is assailed by unfaithful trust, trust lacking sufficient wholeness and truth, which is the aspect of false beliefs. This is the aspect of “[Like] a broken tooth and a lame leg is the support of the unfaithful”—i.e., this “support of the unfaithful” is the aspect of “a broken tooth” for the sage, who is the ant inside [the serpent’s] mouth, as explained above. Since he is wise and involves himself in serving God, these doubts and false beliefs assail him in particular, and he is obliged to constantly wage a fierce battle against them. +And whether the serpent crawls or flies, his suffering is great and the battle is fierce, although at the time of flying his suffering is surely much greater. Thus, whether it crawls or flies, he has no rest. +Yet there is a middle stage between the crawling and the flying, which is at the time that it stops flying and descends to a lower altitude, as is the way of that which flies when it wants to descend and alight below. Then, the aforementioned ant can rest, for at that time [the serpent] neither crawls nor flies. That is, there are various times when the scholars rest and do not engage in philosophical investigation, for example, when they sleep and eat. Then the sage, who is the ant inside [the serpent’s] mouth, can rest. +This sage is the aspect of the ant, as it is written (Proverbs 6:6), “Go to the ant, you lazy one; consider its ways and grow wise.” For this sage teaches wisdom and the ways of God to the people. + +Section 7 + +7. This is the deeper meaning of what the Sava said: +Who is the serpent that flies in the air and goes separately [from its mate]? In between, there is rest for a certain ant that lies between its teeth. <It starts out attached, but ends up separated…> (Zohar II, 95a) . +<the serpent>—That is, the aspect of the aforementioned serpent. +that flies in the air—It flies because of the airs—i.e., due to the evil words, from which its wings are made. +and goes separately—That is, it has only the aspect of walking. For when the wings of holiness are rectified and the serpent gets no wings through evil words, then it has only the aspect of walking. +This is “and goes separately,” the aspect of “their wings were separated above” (Ezekiel 1:11)—i.e., the aspect of the wings of holiness. Then, “and goes”—it has only the aspect of walking. For it always has the aspect of walking, because the philosophers have the freedom to engage in philosophical investigation whenever they so choose. It is just that, when they have no wings from evil words, they are unable to fly in the aspect mentioned above. They have only the aspect of walking, as explained above. +In between—This is the aspect of the middle stage between the crawling and the flying, as explained above. It is called “In between” because it is in between the crawling and the flying. It is then that the ant that lies between its teeth has rest, as explained above. +It starts out attached, but ends up separated—That is, these philosophers—who are scholars at doing evil, which is the aspect of the serpent, as explained above—<all> their scholarship and philosophical investigation “starts out attached.” Their investigation starts with that which is attached, with the bond between matter and form. “But ends up separated”—their scholarship concludes at the separate intelligences. +For this is the nature of their entire investigation: to begin with the bond between matter and form, and then ascend from level to level—initially, from the matter and form of corporeal objects; then, from the matter and form of less corporeal objects; and afterwards, from the matter and form of cause and effect—until they reach and conclude at the separate intelligences. Through human philosophical investigation, which is mistaken and confused, as the philosophers themselves know, they seek to comprehend the separate intelligences from the bond between matter and form. <They cannot do it.> And this is, “It starts out attached, but ends up separated,” <as explained above>. + +Torah 64 + + + +Section 1 + +God said to Moshe, “Bo el Paroh (Go to Pharaoh), for I have hardened his heart and the heart of his servants, that I might set these signs of Mine in their midst; and that you might recount in the ears of your children and your grandchildren how I have made a mockery of the Egyptians, and of My signs which I have wrought in their midst—that you might know that I am God.” [Moshe and Aharon went to Pharaoh, and they said to him, “Thus says God,] ‘… tomorrow I will bring locusts into your borders.’” (Exodus 10:1-4) +God created the world as a consequence of His compassion. For He wanted to reveal His compassion, and if Creation had not taken place, to whom would He have shown His compassion? He therefore created the entire creation, from the inception of Atzilut all the way down to the center point of the corporeal world, in order to display His compassion. +Yet when God wanted to create the world, there was no place in which to create it, since there was nothing but Ein Sof (the Infinite One). He therefore contracted the Light to the sides, and through this contraction the Vacated Space was made. Then, within this Vacated Space, all time and space came into existence—this being the creation of the world {as explained at the beginning of Etz Chaim} . +This Vacated Space was necessary for the creation of the world, since without the Vacated Space there would have been no place in which to create the world, as explained above. Yet, understanding and comprehending this contraction [that resulted in the formation] of the Vacated Space will be possible only in the Future, since it is necessary to say about it two contradictory things: existence and nonexistence. +The Vacated Space is the result of the contraction; that [God], so to speak, withdrew His Godliness from that place. Thus there is, so to speak, no Godliness there. Were it not so, it would not be vacated. There would then be nothing but Ein Sof, with no place whatsoever for the world’s creation. However the actual truth is that, even so, there is surely Godliness there as well. For there is surely nothing without His life-force. This is why it is not at all possible to comprehend the concept of the Vacated Space until the Future. + +Section 2 + +2. Know, that there are two types of heresy. One is the heresy that stems from secular wisdom. Of this it is said, “And know what to answer the heretic” (Avot 2:14), since this heresy has an answer. This is because it stems from secular wisdom, which stems from extraneous elements, from the aspect of the Shattering of the Vessels. An overload of the Light caused the vessels to break, and this brought into existence the forces of evil, as is known. And secular wisdom stems from there—i.e., from the Shattering of the Vessels, from extraneous elements, the dross of holiness. +This is analogous to the human [body], which has a number of types of extraneous elements and waste products, such as nails, hair and sweat, and other extraneous elements and waste products. Similarly, each secular wisdom stems from an extraneous element and known dross of holiness; and magic, too, stems from an extraneous element and known dross. +Therefore, although whoever succumbs to this heresy should surely flee and escape from that place, nevertheless, having fallen there it is possible for him to find the way to get free. For he will be able to find God in that place, provided he seeks and searches for Him there. Since the [heresies] stem from the Shattering of the Vessels, there must be some holy sparks and some letters that broke and fell there, as is known. Consequently, he can find Godliness and intellect there in order to answer the questions raised by this heresy that stems from secular wisdom, which [in turn] stems from extraneous elements, from the Shattering of the Vessels. For there is Godly life-force there—i.e., intellect, and letters that broke and fell into that place. This heresy therefore has an answer, and of this it is said, “And know what to answer the heretic.” +However, there is another type of heresy. These are pseudo-wisdoms, yet since they are intricate and people cannot comprehend them, they appear to be wisdom. For example, this is comparable to when someone postulates an untrue argument in Talmud and its commentaries. Since there is no learned individual to answer the question that arises from this argument, it therefore seems that he has postulated a superior argument and insight, even though in truth it is not at all [a valid] argument. +Likewise, the philosophers have a number of conundrums and questions that in fact have no [basis in] wisdom, and the questions are nullified from the outset, but since the human mind is incapable of answering them they consequently seem to be [based in] wisdom and [to raise legitimate] questions. +In truth, it is impossible to answer these questions. This is because the questions [that arise] from this heresy stem from the Vacated Space in which, so to speak, there is no Godliness. There is therefore absolutely no way that one can find an answer for these questions that come from there, from the aspect of the Vacated Space—i.e., [no way to] find God there. For if God were found there as well, it would then not be vacated, and there would have been nothing but Ein Sof, as explained above. +Therefore, of this heresy it is said (Proverbs 2:19): “None that go to her yeShUVun (return).” There is absolutely no teShUVah (answer) for this heresy since it stems from the Vacated Space, from which, so to speak, He contracted His Godliness. +But through faith, the Jewish people prevail over all the wisdoms and even this heresy that stems from the Vacated Space. This is because they believe in God, without any philosophical enquiry and intellection, but only with perfect faith. +For God “fills all worlds and encircles all worlds.” Thus we find that He is, so to speak, within all the worlds and round about all the worlds. Yet there has to be a separation, so to speak, between the filling and the encircling, for if not, then it is all one. That it is not, is due to the aspect of the Vacated Space, from which He contracted His Godliness, so to speak, and within which He created the entire creation. +Thus it is that the Vacated Space surrounds the entire world, and God, Who encircles all worlds, encircles the Vacated Space as well. It is therefore relevant to say “He fills all worlds”—i.e., the entire creation that was created within the Vacated Space—and also “He encircles all worlds”—i.e., He encircles also the Vacated Space. In between, the Vacated Space acts as a separation, since [God], so to speak, contracted His Godliness from there. +Now, through faith—their believing that God fills all worlds and encircles all worlds, and since He encircles all worlds then also the Vacated Space itself exists by virtue of His wisdom, and in actual truth His Godliness is surely in that place, just that it is impossible to comprehend this and to find God there, as explained above—they accordingly prevail over all the wisdoms, questions and heresies that stem from the Vacated Space. They know that it is surely impossible to find an answer for [these heresies], because if one would find an answer for them—i.e., would find God in them—then there would be no Vacated Space and the creation could not have come into existence. +Nevertheless, the actual truth is that there surely is an answer for them, and there certainly is Godliness there. However, as a result of philosophical enquiry they become submerged there, because it is impossible to find God there since it is the aspect of the Vacated Space. Rather, a person must believe that God encircles that as well, and that in truth His Godliness is certainly there as well. +This is why the Jews are called IVRiim (Hebrews), because with their faith OVRim (they prevail over) all the wisdoms, and even the pseudo-wisdoms—i.e., the second heresy, which stems from the Vacated Space, as explained above. +And therefore God is called “the God of the IVRiim” (Exodus 3:18), from the expression “EiVeR (beyond) the river” (Joshua 24:3), which connotes sides. That is, His Godliness encircles also the Vacated Space, which comes from the contraction whereby He contracted the Light to the sides. And therefore the Jews are called Ivriim, because through their faith—that they believe God is “the God of the Ivriim,” as explained above—they prevail over all the wisdoms and also all that is pseudo-wisdom, namely the second heresy, as explained above. +This is why a person must surely be extremely wary of this second heresy; to flee and escape from there without delving or looking into their words at all, because, God forbid, he will surely become submerged there. Of this it is written, “None that go to her return…,” as explained above. + +Section 3 + +3. But know! if there is a great tzaddik who is the aspect of Moshe, he must especially delve into these words of heresy. And even though it is impossible to answer them, as explained above, nevertheless, by his delving into there, he elevates from there a number of souls that fell and became submerged within this heresy. This is because these conundrums and questions [raised] by the heresy that stems from the Vacated Space are the aspect of silence, since there is no intellect or letters to answer them, as explained above. +The creation came into existence by means of the spoken word, as it is written (Psalms 33:6) “By the word of God the heavens were made, and by the breath of His mouth their entire host [was created].” The spoken word contains wisdom, because the whole of speech is but the five articulators of the mouth. Through them all the things of the entire creation came into existence, as it is written (ibid. 104:24), “You created them all with wisdom.” +The spoken word is the demarcation of all things. [God] circumscribed His wisdom in the letters, such that certain letters demarcate one thing, while other letters demarcate something else. But there in the Vacated Space—which surrounds all the worlds, and which is, so to speak, vacated of everything, as explained above—there is no spoken word at all, and not even intellect without letters, as explained above. Thus the conundrums that stem from there are in the aspect of silence. +This is analogous to what we find of Moshe: When he asked regarding the death of Rabbi Akiva, “Is this the Torah, and is this its reward?” they answered him, “Be silent! Thus has it arisen in thought” (Menachot 29b). That is, you must be silent and not ask for an answer and solution for this question. This is because “thus has it arisen in thought,” which is more exalted than speech. Therefore, you must keep silent regarding this question, because it is in the aspect of “arisen in thought,” where there is no speech to answer it. The same is true of the questions and conundrums that stem from the Vacated Space, where there is no spoken word or intellect, as explained above. They are thus in the aspect of silence; one must simply believe and keep silent there. +This is why it is forbidden for anyone other than the tzaddik who is the aspect of Moshe to enter and delve into these words of heresy and the conundrums. For Moshe is the aspect of silence, in the aspect that is called “heavy of speech” (Exodus 4:10), the aspect of a silence more exalted than speech. +Therefore, the tzaddik who is the aspect of Moshe, the aspect of silence, is capable of delving into these perplexing words, which are the aspect of silence, as explained above. He should especially delve into [them], in order to elevate the souls that fell into there, as explained above. + +Section 4 + +4. Know, too, that dispute is the aspect of Creation. For the world was created mainly by means of the Vacated Space, as explained above. This is because without it there would have been nothing but Ein Sof, with no place for the creation of the world, as explained above. He therefore contracted the Light to the sides, and the Vacated Space was made. Within it He created the entire creation—i.e., time and space—by means of the spoken word, as explained above: “By the word of God the heavens were made….” +The same is true of the aspect of dispute. If all the Torah scholars were one, there would be no place for the world’s creation. However, as a result of their dispute and their separating from one another, with each one withdrawing to a different side, the aspect of the Vacated Space is made between them. This is the aspect of the contraction of the Light to the sides, within which the world is created by means of the spoken word, as explained above. +This is because whatever each one of them says is only for the sake of creating the world, which they bring about within the Vacated Space that is between them. For the Torah scholars create everything through their words, as it is written (Isaiah 51:16), “and I have declared to Zion: You are ami (My people)”—do not read ami, but imi (“with Me”). Just as I make heaven and earth through My word, so you do the same (Zohar, Introduction, p.4b-5a) . +Nevertheless, they must take care not to say more than is necessary; only as much as is needed for the world’s creation, no more. For as a result of an overload of the Light, the vessels, which could not bear the overload of Light, shattered. From the Shattering of the Vessels, the forces of evil came into existence. So, too, if one speaks overmuch; he thereby brings the evil forces into existence. For [his speaking] is the aspect of an overload of the Light, as a result of which there was the Shattering of the Vessels that led to the forces of evil coming into existence. +This is the explanation of the Mishnah: All my days gadalti (I was raised) bein (among) the scholars and have found nothing better for the body than silence; the main thing is not the expounding but the practice; and whoever speaks overmuch brings on sin (Avot 1:17) . +All my days I was raised bein the scholars…—“Bein the scholars” is the aspect of the Vacated Space that comes into existence and is made bein (between) the scholars as a result of the separation and dispute between them, as explained above. Thus it is specifically “bein the scholars”—i.e., there is a separation and dispute between them. For if they were all one, it would not be pertinent to say “bein the scholars.” But by means of the dispute, the aspect of the Vacated Space is made, and within this Vacated Space the world is created—i.e., time and space. This is: +All my days I was raised—I would raise my time (“days”) and space, which is the aspect of the creation of the world. +bein the scholars—Specifically “bein the scholars”; within the Vacated Space, because that is where the entire creation comes about, as explained above. This is: +GaDaLti, I was raised—I raised my time and space from constriction to GaDLut (expansion). +He called them “my days” because time is his, since he creates the world etc., as explained above. And this is: +and have found nothing better for the body than silence—For there, in the Vacated Space, nothing is better than silence, as explained above. This is because entry to there is forbidden other than for someone who is in the aspect of silence, the aspect of Moshe, as explained above. +Thus he said: “All my days I was raised among the scholars and have found nothing….” By attaining this level, in the aspect of silence—as he said: there is nothing better than silence—he therefore expanded his time and space there in the Vacated Space, because entry there is forbidden other than for someone who is in the aspect of silence, as explained above. And this is: +the main thing is not the expounding but the practice; and whoever speaks overmuch brings on sin—For the main thing in all the expounding and the words that these scholars speak is not the expounding alone but the practice; that through their words they should make and create the world, as explained above: “Do not read this ‘My people,’ but ‘with Me,’” as explained above. +However, “whoever speaks overmuch brings on sin,” because an overload of the Light brings the forces of evil into existence, as explained above. + +Section 5 + +5. Know, too, that by means of the melody of the tzaddik who is the aspect of Moshe, he elevates from the heresy of the Vacated Space the souls that fell into there. For know! each and every wisdom in the world has its particular song and melody. This song is particular to that wisdom, so that this wisdom is derived from that song. This is the aspect of “sing an intelligent song” (Psalms 47:8), since each intellect and wisdom has a song and melody. +Even heresy has a melody and song that is particular to heretical wisdom. This is as our Sages, of blessed memory, said: And Acher, what was his shortcoming? A Greek song never ceased from his lips, and when he would rise from his studies, books of heresy would fall from [his bosom] (Chagigah 15b). For one is dependent upon the other: because of the aforementioned song that did not cease from his lips, the books of the heretics would fall from him. This is because that song was particular to this heresy of his. +Thus it is that every wisdom, commensurate with its aspect and level, has its song and melody that pertains and is particular to it. The same is true for each and every level. The aspect of wisdom of a higher level has a more exalted song and melody commensurate with its level. And likewise higher and higher, until the starting point of the creation, which is the inception of Atzilut. There is nothing higher than it. Thus there is nothing surrounding the wisdom there other than the Light of Ein Sof that surrounds the Vacated Space in which are all the creations and all the wisdoms. +Certainly there is an aspect of wisdom there as well, however it is impossible to know and comprehend the wisdom of the Light of Ein Sof. This is because Ein Sof is God Himself, and His wisdom is altogether incomprehensible. In that place there is only the aspect of faith; that we believe in God, that His Infinite Light encircles all worlds and surrounds everything. And faith, too, has a song and a melody particular to faith. We find this even with regard to the misguided beliefs of idolaters; each idolatrous faith has its particular melody, which they play and perform in their houses of prayer. The same is true of its opposite, of holiness. Each faith has its song and melody. +The song that is particular to the aforementioned faith, the faith that is more exalted than all the types of wisdom and faith in the world—i.e., faith in the Infinite Light itself, which encircles all worlds, as explained above—that song, too, is higher than all the melodies and songs in the world that pertain to every wisdom and faith. And all the songs and melodies of all the wisdoms are drawn from this song and melody, which is more exalted than all the songs and melodies of all the wisdoms because it is the song that pertains to faith in the Infinite Light itself, which is higher than everything. +But in the Future, when ‘[the speech of] all the nations will be turned into pure speech, that they may all call out in God’s Name’ (cf. Zephaniah 3:9), and they will all believe in Him, then “Come, sing from the summit of Amanah” (Song of Songs 4:8) will be fulfilled. Specifically “from the summit of AMaNaH”—i.e., the aspect of the aforementioned exalted ÆMuNaH (faith), which is the summit of all the faiths, as explained above. And this is specifically “sing”—i.e., the melody and song that pertains to this summit of faith, as explained above. +Now, the only one who merits the aspect of the melody of this exalted faith is the tzaddik of the generation, who is the aspect of Moshe. He is on this level of faith, which is the aspect of silence, the aforementioned aspect of “Be silent! Thus has it arisen in thought.” That is, it is still higher than speech, because Moshe is the aspect of silence, as explained above. +This is the explanation of (Exodus 15:1): “Then Moshe will sing.” Our Sages, of blessed memory, said: It does not say “sang” but “will sing.” This is a Biblical source for resurrection of the dead (Sanhedrin 91b). Moshe will sing in the Future as well. For all the songs, whether of this world or of the Future, are only with Moshe, who is the aspect of silence. He merited the song that pertains to the most exalted faith of all, in which all the songs are encompassed since they are all drawn from it. +This is as Rashi comments: “yashir (will sing): the yod connotes thought”—i.e., the aforementioned aspect of “Thus has it arisen in thought,” the aspect of Moshe/silence, as explained above. +Therefore, by means of the melody of the tzaddik who is the aspect of Moshe, as explained above, all the souls that succumbed to this heresy of the Vacated Space ascend and emerge. This is because his melody is in the aspect of the summit of faith—i.e., the most exalted faith of all—since through this melody and faith all heresy is nullified. And all the melodies are encompassed and made null within this melody, which is the highest of all since all melodies are drawn from it, as explained above. + +Section 6 + +6. And this is [the explanation of the opening verse]: God said to Moshe, “Go to Pharaoh, for I have hardened [his heart and the heart of his servants, that I might set these otote (signs) of Mine in their midst ; and that you might recount in the ears of your children and your grandchildren how I have made a mockery of the Egyptians, and of My otote which I have wrought in their midst—that you might know that I am God.” Moshe and Aharon went to Pharaoh, and they said to him, “… tomorrow I will bring locusts into your borders.”] +Pharaoh—He is the aspect of the Vacated Space, since “PhaRaOh” connotes nullification, from the expression “taPhRiOo (stopping) the people” (Exodus 5:4). “Pharaoh” also connotes revelation—i.e., the aspect of the Vacated Space, which is void and vacated of everything and the entire creation is revealed within it, as explained above. +And there in the Vacated Space, since it is impossible to comprehend the aspect of the Vacated Space, as explained above, there is a hardening of the heart. Thus all the wisdoms that stem from there involve hard-heartedness. They leave one with questions about God, and it is impossible to find God there since He vacated His Godliness from there, so to speak, in order that the creation could come into existence, as explained above. Therefore: +God said to Moshe, Go…—That specifically Moshe should go to Pharaoh, the aspect of the Vacated Space, because entry to there is forbidden other than for someone who is the aspect of Moshe, as explained above. This is because it is impossible to find God there, as explained above. And this is: +for I have hardened his heart and the heart of his servants—“Servants” are the aspect of the introductions to all the wisdoms. Each wisdom has introductions, which are called servants and attendants to the wisdom. That is, all the wisdoms and introductions that come from there, from the Vacated Space, involve hard-heartedness, because one is left with questions, as explained above. And this is: +that I might set these OTOTe, signs, of Mine in their midst—In other words, the reason that “I hardened his heart…,” such that it is impossible to find God there, was “in order that I might set…”—in order to set into it the OTiyOTe (letters) of the creation. That is, in order that the creation might come into existence within the Vacated Space, He contracted and vacated His Godliness from there, so to speak, since if He had not contracted His Godliness from there, there would have been no place for the creation, as explained above. And this is: +and that you might recount …—For there, inside the creation that came into existence within the Vacated Space, you will be able to recount and speak. This is because the letters and speech through which the creation came into existence are there, as explained above. And this is: +in the ears of your children and your grandchildren—In the main, the entire creation was for the sake of His compassion, as explained above. And the creation was through the spoken word, as explained above. Thus, in each thing that was created within the Vacated Space there is a contraction of compassion. For God contracted His compassion and created that thing, in that shape and form in accordance with His compassion; with the measure of God’s compassion determining that this thing be as it is. This is because compassion is the root of the entire creation, since everything was created in order to reveal His compassion, as explained above. +This is, “You will then be able to recount in the ears of your children and your grandchildren”—thus is the extent of a father’s compassion for a child {as Rashi comments on the verse (Genesis 21:23): “that you will not deal falsely with me, or with my children, or with my grandchildren”}. With regard to that which is after Creation, you will be able to recount and speak and comprehend the contraction of His compassion that is in each thing. “Thus is the extent of a father’s compassion [for a child]”—i.e., that this thing contains this much compassion, and that thing contains that much compassion. And this is: +how I have made a mockery of the Egyptians…—This is the aspect of the forces of evil that come from an overload of the Light, from the Shattering of the Vessels. For Rashi explains that “I made a mockery” means “I made a parody”—i.e., I created parody and mockery in the world, namely the aspect of the evil forces. They parallel holiness only as one who imitates, parodies and mimics his friend; they are only like a monkey that parodies and imitates a human being. And this is: +and of My OTOTe which I have wrought in their midst—There are OTiyOTe there, because they stem from an overload of the Light, from the Shattering of the Vessels, as explained above. Therefore: +that you might know that I am God—In that place you will be able to recognize God, since there are holy sparks and letters there, as explained above. That is, even within the aspect of parody/the forces of evil—i.e., the aspect of the first heresy, which stems from an overload of the Light, as explained above—there too you will be able to recognize God. Of this it is said: “And know what to answer the heretic,” as explained above. For it is possible to find there letters and sparks to answer them, since they stem from the Shattering of the Vessels, as explained above. +And this is: Moshe [and Aharon] went to Pharaoh… tomorrow I will bring locusts into your borders—“Tomorrow” is the aspect of the Future, because “tomorrow is for receiving [their] reward” (Eruvin 22a), the aspect of “Tomorrow, my righteousness will bear witness for me” (Genesis 30:33)—i.e., the aspect of receiving reward in the Future. Then, they will understand the aspect of the Vacated Space produced by the contraction: how it is possible that in fact there is Godliness there and even so it is the Vacated Space, as explained above. This in itself is the receiving of reward, since the main receiving of reward in the Future is their comprehending deeply and understanding that which was impossible for them to understand in this world. +And then they will know that the Vacated Space is the aspect of “locusts”: “Like the grasshopper, whose garment is part of itself” (Bereishit Rabbah 21:5). {As the works of Kabbalah bring, this is the mystery of the Vacated Space.} “Garment” is the aspect of the contraction [that formed] the Vacated Space, which produces the aspect of garments. They will understand that it “is part of itself,” that in fact there is Godliness there and even so it is the aspect of a garment/contraction [that formed] the Vacated Space. +This is the aspect of “Tomorrow, my righteousness will bear witness for me.” “My righteousness” is the aspect of garments, the aspect of “I clothed myself in righteousness” (Job 29:14). For then, “tomorrow,” when reward will be received, the mystery of the aspect of garments, the aspect of the contraction [that formed] the Vacated Space, will be revealed, as explained above. This is because the aforementioned “summit of Amanah” will be revealed then—the aspect of “Come, sing from the summit of Amanah,” the aforementioned aspect of the exalted melody of the summit of Æmunah, through which all the conundrums of the Vacated Space are nullified, as explained above. +And this is “tomorrow I will bring arbeh (locusts).” [ARBeH] is an acronym for “Akhein Ruach Hu B’enosh (But it is the spirit in men)” (Job 32:8). This is the aspect of melody, which is the aspect of ruach. That is, the melody and song of the summit of faith will be revealed then, as explained above, and consequently all the heresy—even that of the Vacated Space—will be nullified, as explained above. + +Torah 65 + + + +Section 1 + +“Vayomer Boaz el Ruth (And Boaz Said to Ruth): ‘Hear me well, my daughter. Do not go to glean in another field, and do not pass on from here…. Keep your eyes on the field that they are reaping, and follow them. I have enjoined the young men not to touch you. Should you become thirsty, go to the vessels and drink from that which the young men have drawn.’” (Ruth 2:8-9) +Know, there is a field where very beautiful and pleasing trees and plants grow. It is impossible to describe the precious beauty of this field and its produce. Happy is the eye that has seen it. These trees and plants are the holy souls that grow [in this field]. +But there are also very many naked souls wandering about outside the field. They are waiting and hoping for rectification, so that they might re-enter and resume their position. Even a great soul, on which many [other] souls depend, when it goes outside [the field], sometimes has difficulty returning there. +All of them are asking and hoping for the Master of the Field, who can involve himself in the necessities of their rectification. <For in certain cases> a soul is rectified through someone’s death, or through someone’s mitzvah or act of worship. +Anyone who would muster up his courage and undertake to be the Master of the Field must be deliberate and firm, a warrior and wise, and a very great tzaddik. He has to be on an exceptionally great spiritual level. There is an individual who can complete the task only with his own death, yet even for this he needs to be great <and on an exceptional spiritual level>. For there are very many great individuals who even with their death would be of no help. Only a person who is great and on an exceptionally great level can complete what is necessary in his lifetime. This is because he has to go through tremendous suffering and hardship. Yet by virtue of his greatness and exalted level he is able to overcome everything. <He is not intimidated by [the suffering and hardship],> but tends to the field’s <every need>. +When [the Master of the Field] succeeds in rectifying the souls and bringing them in, it is very good and fitting <for them> to pray. For then prayer is perfected. +The Master of the Field also looks after the trees and labors constantly at watering and cultivating them and at tending to the other needs of the field. He keeps the trees at the proper distance from one another so that one should not overshadow the other. For sometimes it is necessary to act very distant toward an extremely close follower so that he should not overshadow his friend. + +Section 2 + +2. Know, too, that when the souls bear fruit—when they do the will of the Omnipresent—then the eyes of the Master of the Field shine. They can gaze and see where they need to. This is the aspect of “Seers Field” (Numbers 23:14). But when [the souls] fail to do His will, God forbid, then his eyes grow dim. This is the aspect of “Weepers Field” (Ohalot 18:4; Mo’ed Katan 5b). For crying damages one’s vision, as it is written (Ecclesiastes 12:2), “The clouds return after the rain”—and our Sages, of blessed memory, expounded: this refers to vision, which is diminished as a result of weeping (Shabbat 151b) . +But when the eyes [of the Master of the Field] are shining and looking out, in the aforementioned aspect of the “Seers Field,” he is able to look into each person and bring him to his ultimate purpose. He is able to examine each one’s speech, to see whether it is lacking perfection since it is still far from the ultimate goal. [The Master of the Field] then brings him [closer] to the ultimate purpose, and as a result speech is wholly as it should be. +Every single word is an entire world. When a person stands up to pray and recites the words of the prayers, he is gathering beautiful buds and flowers and blossoms, like someone walking in a field picking lovely blossoms and flowers one at a time, until he makes a bouquet. After that he picks more, one by one, making another bouquet, and joins them together. So he goes on, picking and gathering more and more lovely bouquets. +This is likewise true of prayer: a person goes from letter to letter, until several letters are joined together and form a <single> word. He does the same <for a second word>. Then the two words are joined, and he goes on, gathering more, until he completes a single blessing. After that he goes on gathering more and more—from Avot to Gevurot, and from Gevurot to Kedushot. So he goes on, further and further. Who can extol the great splendor of the gleanings and gatherings that a person makes through the words of the prayers? +And when speech emerges, it emerges from the soul, as it is written (Genesis 2:7), “thus man became a living soul”—which the Targum renders as: “he became a speaking spirit.” The utterance emerges and is heard by his ears, as our Sages, of blessed memory, said: Let your ears hear what you are bringing forth from your mouth (Berakhot 15a) . +Then the utterance begs and implores the soul not to part from it. As soon as the first letter emerges—such as the letter bet of the word Baruch—it begs and implores the soul not to part from it: +“Considering the great bond and love between us, how can you separate yourself from me? You see my precious beauty, my radiance, my magnificence and splendor. How can you tear yourself away from me and leave me? True, you have to move on in order to gather additional valuable treasures and great delights. <Yet> how can you part from me and forget me? At least see to it that wherever it is you move on to, you don’t forget me or separate from me.” +<So, too, the letter reish of the word baRuch begs the soul in the same manner. And> all the more so when one finishes <the entire word>. Then the whole word pleads in the same manner, caressing and embracing [the soul], not allowing [the soul] to leave it. +In fact, a person has to recite many more words and numerous blessings and passages before concluding the prayer. <Yet the words keep him from moving on and forgetting them, as explained.> Therefore, the rule is, he must make the entire prayer one. Each individual utterance should contain all the utterances—<from the beginning of> the prayer <to where he is at present>—so that from the beginning of the prayer to the end it will all be one. Thus, when he reaches the final word of the prayer, he will still be holding at its first word. This way one can pray the entire prayer and nonetheless not separate himself from even its first letter. + +Section 3 + +3. And know! this aspect—i.e., the oneness—is itself the ultimate goal, as it is written (Zechariah 14:9), “On that day God will be One and His Name will be One.” “On that day” refers to the ultimate goal [of Creation]. This is the aspect of entirely good, since oneness is entirely good. As our Sages, of blessed memory, commented on this verse: “On that day God will be One…”—Does this mean that now He is not One? However, presently the blessing we recite over the bad is “[Blessed is] the true Judge,” while over the good [we bless] “Who is good and beneficent.” But in time to come, they will recite the blessing “Who is good and beneficent” for everything (Pesachim 50a). We see from this that oneness is the ultimate goal. It is also entirely good, since the ultimate goal is entirely good. +Thus even all the troubles, suffering and evil that befall a person, God forbid, if he focuses on the ultimate purpose, he will surely see that they are not bad at all, but actually great good. Certainly God intentionally sends all suffering for his benefit, whether to remind him to repent, or to cleanse him of his sins. If so, the suffering is very beneficial, because God’s intention is without doubt only for good. +Thus we see that whatever evil and suffering a person experiences, God forbid, if he focuses on the ultimate purpose—i.e., God’s intention—he will not experience it as suffering at all. On the contrary, he will be filled with joy as a result of the abundant good that comes with focusing on the ultimate purpose of this suffering. For the ultimate purpose is entirely good, entirely one, as explained above. +And in truth, there is no evil whatsoever in the world; everything is only good. The pain a person nonetheless experiences because of his suffering, God forbid, is only because his awareness is taken from him, so that he is unable to focus on the ultimate purpose, which is entirely good. It is then that he feels the pain and torment of the suffering. For when he possesses awareness and focuses on the ultimate purpose, he does not feel the pain of the suffering at all, as explained above. +Through this you can understand an inexplicable thing: why the instinctive human response when experiencing severe pain, God spare us—as for example when one of a person’s limbs is being amputated—is for one to close one’s eyes and shut them tightly. +Empirically we know that when a person wants to look at some distant object, he squints; he contracts and narrows his vision in order to focus on the faraway object he wants to see. This is because vision is the mind’s attendant and its emissary for bringing the observed object into the brain. +For the essence of looking is awareness—that is, knowing the nature of the object being observed. Knowledge is in the mind. Thus when the mind wishes to know an object in its sight, it sends forth the vision, which goes and sees the object and brings it into the brain. The person then knows what he is looking at. +This is why, when an object is quickly passed in front of a person, he does not know its nature. Although he did in fact see the object with his own eyes, because [it passed by] so quickly there was insufficient time for him to bring [knowledge of] the object into his brain. Also when an object is far away, one’s vision lacks the strength to reach there and bring it into the brain, because he gets distracted by the objects he views peripherally. In addition, his vision gets diffused and so is weakened, it lacks the strength to bring [knowledge of] the observed object into the brain. +He therefore has to squint, contracting and focusing his vision on the desired object, so that other things do not distract him and so as to strengthen his vision and keep it from becoming diffused. He will then be able to see the faraway object. +It is the same when we want to focus on the ultimate goal [of Creation], which is entirely good, entirely one. One has to close one’s eyes and fix one’s gaze on the ultimate goal. This is because the light of this ultimate goal is very distant from a person. The only way for him to see it is by closing his eyes. He has to close them completely and keep them shut tight, even pressing a finger on them to seal them shut. Then, he will be able to focus on this ultimate goal. +In other words, one has to completely close one’s eyes so as not to look at this world. He must turn away his eyes and shut them tightly, not gazing at the temptations of this world and its vanities at all. One will then be able to see and grasp the light of the ultimate goal, which is entirely good. And then the suffering is nullified, since the main reason one suffers is because one is far from the ultimate goal, as explained above. +This is why the instinctive human response is to close one’s eyes when experiencing pain—in order to escape from the suffering and nullify it by focusing on the ultimate goal, which is entirely good. Such looking is possible only by closing one’s eyes, as explained. And although a person may be entirely unaware of what he is doing, his soul knows everything. Therefore his instinctive response is to close his eyes when experiencing pain, as explained above. + +Section 4 + +4. Certainly, at the moment of self-transcendence—that state in which one becomes totally absorbed in the ultimate goal, which is entirely good, entirely one—the suffering is genuinely nullified, as mentioned above. However it is impossible to always remain <on the same spiritual level>, in a permanent state of self-transcendence, since that would entail going beyond the bounds of the human experience. Self-transcendence must therefore be in the aspect of running and returning. +Thus when the conscious mind returns from the state of self-transcendence to the brain, which is the seat of consciousness, the mentalities—the vessels—are unable to hold the [higher] consciousness of the self-transcendent state. This is because <this [higher] consciousness> is the aspect of Ein Sof, which is the aspect of the ultimate goal: entirely one, entirely good. As a result, the brain feels the pain of the suffering, since it is in the brain that all the sensations of pain and torment are primarily felt, God forbid. Neural passages extend from the brain to all the limbs, through which the brain senses the pain in whichever limb it is located. +And know, that afterwards, when one[‘s consciousness] returns from the state of self-transcendence to the vessels—namely, the mentalities—the suffering becomes even more intense than before. It is like two people fighting and wrestling with one another. When one sees that the other is gaining the upper hand, he musters greater strength and attacks even harder. Similarly, when the powers of judgment see that a person wants to overcome his suffering and nullify it through total absorption in the ultimate goal, they muster greater strength and attack even harder. Thus later on, when one returns from the state of self-transcendence, the suffering is even greater than before. This is because [the powers of judgment] intensify their fight against him since he wants to escape from them, as explained above. + +Section 5 + +5. Afterwards, however, the suffering is lightened and one is consoled as a result of the enhanced insight into Torah that one merits by virtue of the suffering. This is because the suffering brings one to the state of self-transcendence, as explained above. Then afterwards, even though one returns from the state of self-transcendence, the trace that remains from this state produces enhanced Torah insight. The reason for this is that while one is in the state of self-transcendence, totally absorbed in the ultimate goal, one realizes that all suffering is very great good. This [realization] fills one with joy. +Joy is the vessel for receiving enhanced Torah insights. As our Sages, of blessed memory, taught (Shabbat 88a): At the time that the Jewish people declared “We will do and we will hear” (Exodus 24:7), 600,000 angels descended and placed two crowns on the head of each one, and when they sinned…. But in the future the Holy One, blessed be He, will return [the crowns] to us, as it is written (Isaiah 35:10), “an eternal joy on their heads.” Thus we see that joy corresponds to “We will do and we will hear,” which relates to receiving the Torah. +It is through this enhanced insight into Torah, which one merits from the trace of the transcendent state, that the suffering is later alleviated. The reason for this is that [Torah insights] quench the thirst of the soul. The soul’s thirst corresponds to experiencing suffering. Salt makes one thirsty, and salt is the aspect of suffering, as our Sages, of blessed memory, taught: Covenant is mentioned in connection with salt, and covenant is mentioned in connection with suffering (Berakhot 5a) . +The soul is the daughter of the intellect. This is because one’s soul is raised primarily by one’s intellect, which nurtures and improves it, as it is written (Proverbs 19:2), “Also, it is not good for the soul to be without awareness.” When the intellect is perfected, [the soul] bears fruit. But when one’s intellect is blemished, it is then the aspect of “a fruitful land became a salty waste” (Psalms 107:34). This saltiness is the suffering a person experiences when his intellect is imperfect; it corresponds to the thirst of the soul. Yet the abovementioned enhanced insight into Torah alleviates the suffering and quenches the thirst, as in “Let all who are thirsty come to the water” (Isaiah 55:1) . +This is the meaning of “Happy is the man whom You chasten, O God, and whom You instruct from Your Torah” (Psalms 94:12). Through the suffering one merits enhanced insight into Torah. And when a person merits Torah insights, it is a sign that he has achieved something on account of the afflictions and dealt with them in the proper way. It is a sign that by means of the suffering he has attained a state of total absorption in the ultimate goal, whose trace has made him worthy of enhanced Torah insights, as explained above. + +Section 6 + +6. When the eyes of the Master of the Field shine, in the aspect of “Seers Field,” he is able to look into each person and see if he is close to the ultimate goal. When [the Master of the Field] sees that someone is far from the ultimate goal, that the person’s prayer is not yet fully perfected—since he is unable to make the entire prayer one, for when he is at the end of the word he has forgotten its beginning and cannot unify his prayer in the aspect of oneness explained above—the Master of the Field looks into him and brings him to the ultimate goal, which is entirely one. And then the person is able to make the entire prayer one, so that even when he has reached the end of the prayer, he is still holding at the beginning of its very first word. +This is the meaning of: MaNTZPaKh was declared by the seers (Shabbat 104a). [As the Talmud] concludes there, the seers fixed which one is at the beginning of the word and which is at the end of the word.< {MaNTZPaKh, Rashi explains, refers to the double-letters (see Megillah 2b). This is prayer, which becomes “doubled” when one reaches the end of the prayer and is still holding at the beginning of the prayer, as explained above. And this is MaNTZPaKh, the aspect of the double-letters.}> +“The seers” alludes to the Master of the Field when his eyes are in the aspect of “Seers Field.” He can then look upon and fix those that are close to the ultimate goal, so that when they reach the end of the prayer they are still “at the beginning of the [first] word.” And [he can also look] into those who are far from the ultimate goal. They correspond to “the end of the word,” because when they are at the end of the word, they are literally at the end of the [last] word. But the seers fix them and bring them to the ultimate goal, as explained above. <This is the meaning of “they fixed which one is at the beginning of the word and which is at the end of the word”—i.e., [the seers] fixed them so that when they would reach the end of the word, they would still be holding at the beginning.> +This is also the meaning of “they forgot them, and they restored them.” Because [these souls] were far from the ultimate goal, and so failed to unite their prayer in the aspect of oneness, they forgot the beginning of the word. [Thus the seers] “restored them” and fixed them, so that [their prayers] should be entirely one, as explained above. + +Section 7 + +7. And this is the explanation of [the opening verse]: And Boaz said to Ruth: [“Hear me well, my daughter. Do not go to glean in another field, and do not pass on from here…. Keep your eyes on the field that they are reaping, and follow them. I have tziviti (enjoined) the young men not to nag’aikh (touch you). Should you become thirsty, go to the vessels and drink from that which the young men have drawn.”] +BOaZ—He is the intellect <and the wisdom>, as it is written (Ecclesia st es 7:19), “Wisdom ta ’OZ (strengthens) the wise.” +Ruth—She corresponds to the soul, which is the source of the words of prayer, song and praise <to the Holy One>. As our Sages, of blessed memory, taught: Why was she named RUth? On account of her descendant, David, who ReVah (satiated) the Holy One with songs and praises (Berakhot 7b) . +Hear me well, my daughter—<“My daughter” alludes to the soul,> since the soul is the daughter of the intellect, as explained. This is “Hear me well”—i.e., “Let your ears hear what you are bringing forth from your mouth.” In other words, incline your ear to hear the utterance begging and imploring [the soul] not to part from it, as explained above. And this is: +Do not go to glean in another field—For all the letters and words are precious gleanings gathered from the supernal fields, as explained above. Each utterance begs the soul not to leave it behind <“to glean in another field,”> to gather other gleanings. But this is impossible, since it has to go on and gather more, as above. Nevertheless… +and do not pass on from here—In other words, even when you go on to another word, do not pass on from the first word. This is accomplished by <focusing on> the ultimate goal, as explained above. And this is: +Keep your eyes on the field that they are reaping—This alludes to focusing on the ultimate goal, since reaping is the ultimate goal of plowing and sowing. +I have enjoined the young men not to touch you—This is the aspect of closing one’s eyes; one must shut them, in order to bind the vision and focus on the ultimate goal. Without this, it is impossible to focus on the ultimate goal, as explained above. +This is the meaning of “I have TZiViTi the young men”—it connotes TZaVTa (joining) and binding. One has to join and bind one’s vision [to the ultimate goal], as explained above. And the eyes are called “young men,” because they are the attendants of the intellect; as explained above, vision is the emissary and attendant of the <brain>. +And this is “not to NaG’Aikh,” the aspect of NeGA’im (afflictions) of the soul. When one’s vision is diffused and sees everything in sight—i.e., when he fails to completely shut his eyes so as not to look at this world—this is the aspect of afflictions of the soul. In order not to afflict the soul, he has to “enjoin and bind the young men”—i.e., his vision—so that he does not take [even] a sidelong glance at the vanities of this world. Then he will be able to focus on the ultimate goal. And by focusing on the ultimate goal, all the suffering is eliminated, as explained above. +However, afterwards, when one returns from the state of self-transcendence, the suffering becomes even more intense. This corresponds to the thirst of the soul, as explained above. This is: +Should you become thir st y, go to the vessels and drink from that which the young men have drawn—The way to quench the thirst is by means of the enhanced insight into Torah received by the mind—the vessel of the intellect—through the trace that remains from the transcendent state. It is from there that the soul drinks in order to quench its thirst, as explained above. +This is the meaning of “drink from that which the young men have drawn.” For “the young men”—the eyes of the intellect—draw enhanced Torah insight from the trace that remains after focusing on the ultimate goal, as explained above. Through this the suffering is later nullified, and the soul’s thirst is quenched. <May God find us worthy of all this.> + +Section 8 + +8. The [field in which souls grow] corresponds to the Garden of Eden, the aspect of Moshe and Aharon. The Garden corresponds to the soul, as in “their soul will be like a well-watered garden” (Jeremiah 31:11). Eden corresponds to the ultimate goal [of Creation], for Eden—“no eye has seen it” (as taught by the Sages in Berakhot 34b) ; this being the aspect of self-transcendence, as explained above. + +Section 9 + +9. And this is the meaning of: In time to come, the Holy One, blessed be He, will make a circle of the tzaddikim. [He will sit in their midst in the Garden of Eden], and each one will point with his finger [and say, “this is God in Whom we trusted”] (Taanit 31a) . +“A circle” is the aspect of joy, which is the vessel for receiving Torah, as explained above. All [enhanced Torah insight] is the product of self-transcendence. As was brought there, the radiance of the trace that remains from the transcendent state is the source of the Torah [insights received] by way of the vessels. +This is the meaning of “point (mar’eh) with his finger.” Mar’eh alludes to the trace’s mar’eh (appearance) and radiance, from which Torah [insight] comes. This is “point with his finger”—an allusion to the Torah, which is an aspect of “the finger of God” (Exodus 31:18) . + +Torah 66 + + + +Section 1 + +“Viyhe Na Pi Shnayim (May a Double Portion) of your spirit be upon me.” And he answered, “…If you see me as I am being taken from you, it will be so for you; but if not, it will not be so.” (2 Kings 2:9-10) +[The blessing of] “a double portion” was indeed later fulfilled in Elisha. Thus it was that Elisha would pray with greater kavanah than his master, Eliyahu. For all the miracles and great deeds that Elisha performed were achieved by means of prayer. Commenting on the verse “Tell me, please, of all the great deeds that Elisha has done” (2 Kings 8:4) , our Sages, of blessed memory, said: That which Elisha accomplished, he accomplished through prayer ( Megillah 27a) . +Know, it is possible for the student to be greater than the master—that is, for him to possess double the portion of his teacher. Even so, whatever [he accomplishes] is by virtue of his master’s strength. This is the meaning of “May a double portion of your spirit be upon me”—specifically “your spirit,” since it was through his master Eliyahu’s spirit itself that he came to have twice as much. +For in fact the tzaddik possesses two spirits, a spirit on high and a spirit in this world. This is as it is written (Genesis 6:9) , “These are the chronicles of Noach, Noach”—Noach on high, Noach below. {As the Zohar writes concerning this verse in the Tosefta (Supplement) to the portion of Noach (I, 59b ) : “Why does it say Noach twice? However, every living tzaddik has two spirits: one spirit in this world, and another spirit in the next world. You will find this to be so for all the tzaddikim…”; see there.} In other words, [the tzaddik] has an aspect of vitality on high and an aspect of vitality in this world. The spirit and vitality from on high is extremely great. +The students share the same spiritual root as the master, although they are dependent on him like branches on a tree. The tree nourishes vitality from its root, and the branches nourish the vitality via the tree. There are a number of different aspects to this: there are students who correspond to branches, and others who correspond to leaves as well as to the other elements [of the tree]. +At the time of the tzaddik’s passing, he attains far more than he attained during his lifetime; each one according to his spiritual level. We find this in connection with Rabbi Shimon bar Yochai in the Idra, Rabbeinu HaKadosh, and other tzaddikim. +1B. Know, too, that the reason for this is that at the time of [the tzaddik’s] passing, the spirit and vitality from on high descend. The lower and higher spirits then embrace and unite. In truth, they are one, so that as soon as they reveal themselves to each other, they bond in a most exceptional oneness. Yet the spirit from on high cannot stay in this world, since by nature it cannot bear this world at all. It therefore departs for on high, and consequently the tzaddik passes on. For when the aforementioned spirit departs, the spirit from below departs with it, on account of the most exceptional oneness in which they were united. +To be present at the passing of the tzaddik is therefore a very great thing, even for someone who is not his student. Because the spirit from on high descends and is revealed at that moment, a very great illumination is revealed then. This is why all those present at that time benefit greatly. They benefit long life, as our Sages, of blessed memory, taught concerning the verse (Psalms 49:10-11), “One can live on forever… by seeing the wise men pass away” (Chagigah 5b) . +Yet the students receive an exceptionally great measure of illumination. This is because they are dependent on the tzaddik and nourish from the same source. Thus the vitality from on high is literally their life-force! They, too, unite and embrace with this spirit with an exceptional oneness, since it is actually their spirit and vitality, as explained above. +And if they are worthy, this enables them to receive a double portion. The tzaddik whose time has come to pass on from the world departs as a result of the uniting with the spirit from on high. But the students whose time has not yet come, on the contrary, the spirit from on high stays with them due to the exceptional oneness with which it has bonded with the spirit of this world. It is not possible for them to separate from each other. Thus whereas the tzaddik passes away as a result of the higher spirit drawing the lower spirit along with it, the students receive a double portion. For the spirit from on high stays with them, because of its exceptional bond with the spirit from below. +1C. There are, however, many types of students. The one who is firmly bound to the tzaddik is literally like a branch of a tree. He senses all the tzaddik’s ascents and descents inside himself, even if he is not in the proximity of the tzaddik. For if a student is genuinely bound to the tzaddik as he ought to be, like a branch to a tree, he ought to feel all the tzaddik’s spiritual advances and setbacks, just as the branches feel all the [seasonal] changes that the tree undergoes. In the summer they grow and have vitality. This is because the tree nourishes vitality from its source, drawing life-force from there through its vascular tissues—i.e., the lumina through which it draws its nourishment. Therefore in the winter, when the moisture dries up and the lumina shrivel, all the branches shrivel as well, causing the leaves to fall off; and in the summer it is just the opposite. +This is likewise the case for someone who is bound to the tzaddik. He senses all the tzaddik’s spiritual advances and setbacks. For there are many expressions of ascents and descents, since there are many different aspects of passing away. There is the soul’s passing, and there is the loss of one’s name, which is also an aspect of passing away. This is because the name is the soul, and, as explained elsewhere (below, in Lesson #260), this [sacrifice of prestige] is literally the aspect of sacrificing one’s soul; see there. And there is also a passing from level to level. This too is an aspect of passing away. Thus when a student is so strongly bound to the tzaddik that he senses inside himself all the ascents and descents that his master experiences, he can merit a double portion at the time of the passing, as explained above. {“May a double portion of your spirit be upon me.” And he answered, “… If you see me as I am being taken from you, it will be so for you; but if not, it will not be so.”} +This is the meaning of “If you see me as I am being taken”—i.e., you will see me taken, passing away “from you.” Specifically “from you”—i.e., if you sense the passing from within you, as explained, then you will merit a double portion at the time of the passing. For any time of passing, in whatever aspect it may be, corresponds to the descent and revelation of the spirit from on high in the manner mentioned above. Yet the revelation is commensurate with the passing, so that at the final passing, [the higher spirit] descends and is revealed entirely. +This is also the concept of being in the presence of one’s master. A person should always endeavor to be with his master, since it might just be the time when [his master] is in the aspect of passing on. If he is worthy, he will receive a great illumination then, in the aspect of a double portion. With the double portion that he receives, it is possible that he will pray with kavanah and so accomplish more than his master. Even so, all [his accomplishments] are by virtue of his master’s spirit, as in “May a double portion of your spirit be upon me”—specifically “of your spirit,” as explained above. {One who does not know this, does not know the deeper meaning of left-handedness, because being left-handed is something original. He also does not know how to turn potential into actual.} + +Section 2 + +2A. Before one turns potential into actual, the potential and actual states are bound together and there is nothing separating between them. The reason for this is that “what is final in deed is first in thought” (L ’kha Dodi Prayer). For instance, when a person wants to do something, like build a house, he first has to picture in his mind how the built house will look. Then, when he completes the image of his house in his mind, he begins to build it. This shows that the final deed is first in thought. +Prior to bringing his plan into practice, the final deed is still bound with the first thought and there is no difference or distinction whatsoever between them. He must see to carry out his plan. By doing so, potential and actual are unfolded and separated. Then there is a difference and a distinction between the first thought, which corresponds to potential being, and the final deed, which corresponds to actual being. +This is the letter aleph. An aleph is comprised of two yods and, between [them], a vav, which corresponds to a patach. These two yods are a yod at the beginning and a yod at the end, corresponding to potential and actual. In other words, the yod of the Name that relates to His Essence, the blessed Name HaVaYaH, is the yod at the beginning: the aspect of “first in thought,” corresponding to potential being. The second yod corresponds to the yod of <the Name> that relates to His Attributes, the Name ADoNaiY, which is the yod at the end: the aspect of “final in deed,” corresponding to actual being. +The two yods are initially bound together, with nothing differentiating them. Afterwards, when turned from potential to actual, they are unfolded and separated. This is the aspect of the vav inside the aleph, which corresponds to a PaTaCh. In other words, these two yods, potential and actual, niPhTaChin (are unfolded) and separated. +This vav inside the aleph represents the six letters between the two yods of the two Names mentioned above, [when these Names are interposed] as follows: YAHDVNHY. For there are three letters with the yod of the Name that relates to His Essence, which corresponds to the first thought, and, likewise, there are three letters with the yod of the Name that relates to His Attributes, which corresponds to the final deed. +Now, everything that exists in the world contains three elements: space, form and time. These correspond to the aforementioned three letters. For example, when a person wants to build a house, he must think about where and when to build it, and in what design the house will be built. The same is true of all things in the world. Also afterwards, at the end of the deed—i.e., when he completes the thing—there are likewise these three elements of space, form and time. This corresponds to the three letters with the yod at the beginning, which is the first thought, and the three letters with the yod at the end, which corresponds to the final deed—the aspect of the vav between the two yods, as explained above. +2B. This also corresponds to the two spirits mentioned above: the spirit from on high and the spirit from below, which are the aspects of potential and actual. Initially they are bound together, but afterwards they are unfolded and separated. +These two spirits are produced through the mitigation of wrath. There is an element of Divine wrath, as it were, and also [an element] of human wrath. +When charon APh (wrath) exists, God forbid, it is the aspect of smoke emerging from His nostrils, as it is written (Psalms 18:8), “Smoke rose up in APo (His nose).” This smoke is detrimental to one’s livelihood. {[Livelihood] is the means by which we turn potential into a ctual. When a person has an income and is not dependent on other human beings, he merits truth. This is the aspect of the World to Come, as in “Fortunate is he whose help is the Omnipotent One of Yaakov, whose hope is in God, his Lord” (Psalms 146:5). Through this one turns potential into actual, as will be explained further on.} +Smoke is harmful to the eyes, as in “like smoke to the eyes” (Proverbs 10:26). [And the eyes] correspond to livelihood, as in “Everyone’s eyes look to You with hope [and You give them their sustenance in its time]” (Psalms 145:15). This is because anger, <which is the aforementioned aspect of smoke>, is detrimental to one’s livelihood, as is brought elsewhere (see above, Lesson # 59). One has to break the wrath and mitigate it. He has to mitigate the smoke and rid it of its impurities until it is turned into ruach (air)—i.e., the tranquil ruach (spirit) produced by purifying smoke. +And this ruach made by mitigating the smoke of wrath is the aspect of Mashiach, as in “The ruach (breath) of our nose is the mashiach (anointed) of God” (Lamentations 4:20). As long as this aspect of ruach (spirit) has yet to enter the hands, it is still prior to existence. This is because existence is primarily in the aspect of the hands, which are the instruments-of-doing. It is mainly there that the spirit is revealed, as in “Into Your hand I entrust my spirit” (Psalms 31:6) ; and as in “That in His hand is the soul of every living thing and the spirit of all human flesh” (Job 12:10) . +Afterwards, when the spirit is revealed in the hands, the aforementioned two spirits—the aspects of potential and actual, and the two hands, right and left—are still unified. In other words, the hands, in which the two spirits are revealed, have yet to unfold and separate. This is because the potential and actual [states] are still bound together and there is no difference whatsoever between them. There is thus no distinction between right and left. It is as yet the aspect of pre-Creation—i.e., prior to actualizing potential��at which point they are bound together, as explained above. +But later on, by turning potential into actual, the creation is completed. It is then that the hands are unfolded and there is a distinction between right and left, as in “Aph (Also), My hand has laid the foundation of the earth, and My right hand has spread out the heavens” (Isaiah 48:13). For there is then a difference and a distinction between potential and actual, which are the two hands, the two spirits, as explained. And all this is accomplished through mitigating wrath; this being the meaning of “APh My hand”—specifically “APh,” as explained above. +{“Poteiach (You open) Your hand and satisfy the desire of every living thing” (Psalms 145:16).} This is also the meaning of “PoTeiaCh (You open) Your hand”—that the hands niPhTaChin (are unfolded), and right is differentiated from left. This is “Yadekha (Your hand),” the aspect of the two yods, [as in] “Do not read it as ‘ Yadekha, ’ but as ‘ YodeYkha (Your yods).’” For the hands are the aforementioned two yods, the aspect of potential and actual, corresponding to <the two spirits, and> the two hands, right and left. +This is also “poteiaCh æT yadeKha (You open Your hand),” the last-letters of which spell ChaTaKh (split apart), as is brought. In other words, the hands are unfolded and split apart, so that right is distinguishable from left—as in “Aph, My hand has laid the foundation of the earth [and My right hand has spread out the heavens],” as explained above. +Thus the numerical value of ChaTaKh is twice that of the word RUaCh—this being the aforementioned two spirits, which are the two yods, the two hands that are unfolded and split apart when potential becomes actual. And this is “PoTeiaCh æt … ,” the aspect of the PaTaCh mentioned earlier. +All this is accomplished through mitigating wrath, as in “The breath of our nose is the anointed of God,” as explained. Thus the first-letters of “Poteiach Æt Yadekha” spell APiY, the aspect of “The breath of APeYnu (our nose)…” mentioned earlier. “The ruach of apeynu …” causes the hands, which are the two spirits, to unfold and split apart, as explained above. +2C. Likewise, all mitzvot and transgressions are dependent on the unfolding of the aforementioned hands, potential and actual. For they, too, possess the three elements of space, form and time. This is the meaning of “Consider three things and you will not fall into the grip of sin” (Avot 3:1)—specifically “into the grip of sin,” because it is the aforementioned aspect of the hands that in essence carries out the sin, God forbid. +Initially, the sin is in potential, while one contemplates doing it, God forbid. But afterwards, when he transforms potential into actual and carries it out, God forbid, then he is entirely wicked. And he is regarded as dead, since even while alive the wicked are considered as dead (Berakhot 18b). {“[I am regarded] among the dead who are released; like the corpses lying in the grave, whom You remember no more, for they were cut off by Your hand” (Psalms 88:6).} +This is the meaning of “like the corpses lying in the grave…”—i.e., the wicked, who even while alive are considered as dead. And this is “they were cut off by Your hand”—“cut off,” as indicated by Rashi’s explanation, connotes chatakh (splitting apart). In other words, the transgression is committed by means of a splitting apart of the hands, the aspect of “poteiaCh æT yadeKha,” the last-letters of which spell ChaTaKh. And when these split-apart-and-unfolded-hands fall from holiness, the transgression is committed, as in “they were cut off by Your hand”— chatakh . +This is the reason repentance helps for sin. The primary element of repentance is regret; one regrets one’s sin, as in “a PeTaCh (opening) of regret” (Nedarim 22b). This corresponds to the PaTaCh, the aspect of “PoTeiaCh (You open) Your hand,” as explained above. + +Section 3 + +3A. Turning potential into actual entails perfecting the faculty of speech. The letters of speech have to be in a state of wholeness. This is accomplished through the aspect of the World to Come, through which the letters of speech are made whole. For in the Future the faculty of speech will be whole, because [then] even the <nations of the world> will call out to the Blessed One through speech. This is as it is written (Zephaniah 3:9), “For then I will turn to the nations a pure language, that they may all call upon the Name of God.” From this we see that speech will be perfect. +At present, speech is lacking and imperfect, since the entire world does not call out to the Blessed One through speech. But in the Future, everyone—even those who worshipped idolatry—will call out to Him through speech. The faculty of speech will then be perfect, the aspect of “a pure language,” for all will call out to God through speech, indicating that speech has become whole. +All this will be in the Future, for that is when our principal greatness and magnificence will be revealed. At that time all will know and recognize our greatness, since everyone will then recognize the greatness and magnificence of the tzaddikim and the upright. Happy are they; happy is their lot. ‘How abundant is the good that is in store for them’ (paraphrase of Psalms 31:20) . +In contrast, the wicked will be defeated, as it is written (Malachi 3:21), “You will crush the wicked….” This will be the time of the Great Day of Judgment, when each person will be brought to judgment for every detail of every action. No small matter will be waived for him; for God forgets nothing, and he will be reminded of everything then. +And then, with the downfall of the wicked, [the entire world] will repent and recognize the difference between the righteous and the wicked {as the verse in Malachi 3:18 states: “Then you will return and see the difference between the righteous and the wicked, between those who serve God and those who do not serve Him”}. Precisely then, on the Day of Judgment, they will see the difference between the righteous and the wicked…. As a result everyone will turn to the Blessed One and they will all call upon the Name of God, as in “For then I will turn to the nations a pure language…,” as explained. The faculty of speech will then be perfected, the aspect of “a pure language.” Thus we see that as a result of the downfall of the wicked in the Future, speech will be made whole. +However, it is necessary to draw the aspect of the World to Come also into this world—i.e., that the wicked should be defeated in this world as well. This is accomplished through truth. +3B. Now, truth is greatest when a person is not dependent on other human beings, since “When someone is dependent on other human beings, his face changes color like a kroom … to many different shades” (Berakhot 6b). This is the reason someone who is dependent on other people finds it very difficult to pray with the community. It would be <more> beneficial and easier for him to pray in private, since in public he is plagued by powerful ulterior motives and appearances. On account of his being dependent on other people, he prays with affectation and pretense in order to impress them. +Even someone who earns his own living, and so does not have to rely on others for livelihood, may nevertheless be dependent on others for respect or some other thing. In other words, if he craves respect, prominence and the like, he is dependent on other people since he needs their respect and esteem. When he is dependent on other human beings for any of the <above>, he is in jeopardy of perpetrating a grave lie while praying—i.e., of gesticulating unnecessarily in order to impress people. +Now, there are individuals who are somewhat upright and in some small measure fear God, and are too ashamed to pray with <blatant> pretension in order to impress others. Their intention is to pray honestly, but this truth is overly many, and so it, too, is untrue. For there is no multiplicity of truths. Truth is only one, as is brought elsewhere (earlier, in Lesson #51: “Amar Rebbi Akiva”). In other words, because they are too ashamed to pray with <outright> pretense, they want to conceal the pretension and clothe the lie within a veneer of truth. +For example, a person may wish to impress others through some motion or by clapping his hands, but finds such pretentious prayer embarrassing. He therefore deceives himself; the evil inclination convolutes his reasoning until he convinces himself that he really needs to make this motion or clap his hands while praying. That is, for the sake of that truth he manufactures some personal rationalization which makes that motion seem necessary. Thus he conceals the lie within the veneer of truth, and so has many truths—too many. +In its essence, truth is only one: praying with genuine honesty, to God alone. However, this pseudo-truth is very many—the many different shades and types of truth he manufactures for himself in order to cover over the lie. This is the meaning of “When someone is dependent on other human beings.” He is plagued by ulterior motives and [the need for] appearances, and as a result “his face changes… to many different shades.” “His face” is the aspect of truth, which corresponds to the face, as in “those who seek Your countenance, Yaakov, forever” (Psalms 24:6) ; as in “Grant truth to Yaakov” (Micah 7:20). His truth, which is the aspect of the face, turns many different shades—i.e., he has many different types of truth within which he clothes the lie. He manufactures a truth of his own, intending it for one purpose or another. Thus we find that the face, which is truth, turns many different shades; whereas truth, in its essence, is only one, as explained above. +This is the explanation of “I will praise God with my life” (Psalms 146:2)—that is, when one is not dependent on human beings. “With my life”—specifically with my life: I live from my own life. His vitality is not dependent on any human being. When someone is dependent on other human beings, his life is no life (cf. Beitzah 32b). In other words, it is not his life, because he lives from others <and so cannot pray honestly, as explained>. But when I am not dependent on other human beings and my life is my own, I am capable of praising and praying to Him honestly. This is specifically “I will praise God with my life.” And this is [as the Sages, of blessed memory, teach] (ibid.): When someone is dependent on other human beings, his world turns dark. +3C. And where there is truth, the wicked are defeated. The downfall of the wicked in the World to Come will mainly be by means of the truth that will be revealed then, as it is written (Proverbs 12:19), “True speech will be established forever.” Our Sages, of blessed memory, said: It is not written “was established,” but “will be established,” for the truth will be revealed in the Future (Zohar II, 188b; Tikkuney Zohar #63, p.95a) . +On account of the truth that will be revealed in the Future, the <nations of the world> will be defeated, as in “He repays His enemies to their face, to destroy them” (Deuteronomy 7:10). “Their face” is the aspect of truth, as explained above. Through [truth] “He repays His enemies to their face” and destroys them from this world, as brought in the holy Zohar (I, 197a) . +Similarly, our Sages, of blessed memory, taught in the Talmud: [The wicked] are, so to speak, a burden upon His countenance (Eruvin 22a). The face, which is the aspect of the Blessed One’s truth, cannot bear the wicked. When the aspect of the face—namely, truth—is revealed, the wicked are defeated. This is what will bring about their defeat in the Future, since truth will be revealed then, as explained above. +And this is why when we attain truth in this world, the aspect of the face is revealed; we instill this world with the aspect of the World to Come. Then [the wicked] are defeated through truth also in this world, as it will be in the World to Come. As a result, we are able to draw into this world the perfection that the letters of speech will have in the Future, the aspect of “a pure language.” Their downfall creates “a pure language,” since it causes everyone to turn to the Blessed One, as explained above. +And this is the meaning of “and speak words” (Isaiah 58:13), which was said regarding Shabbat. In other words, one has to instill the faculty of speech of this world with the speech of Shabbat, which is the aspect of the World to Come. This is in order to perfect speech in this world. For the perfection of speech comes mainly from the aspect of Shabbat, as our Sages, of blessed memory, taught: Your conversations on Shabbat should not resemble your weekday conversations (Shabbat 113b). Speech is in a state of perfection on Shabbat, because Shabbat is the aspect of the World to Come. One has to then draw the speech of Shabbat into the speech of the week. +3D. This <appears in the writings of the Ari, of blessed memory>: El HaVaYaH is in the World of Yetzirah (Pri Etz Chaim, Shaar HaZemirot 5, p.150). El is the aspect of truth, as in “El (the Omnipotent One) is not a man, that He should be false” (Numbers 23:19). This is the aspect of Yaakov, as our Sages, of blessed memory, said: How do we know that God called Yaakov El? Because it is written (Genesis 33:20), “and called him El, the God of [Israel]” (Megillah 18a). Yaakov is the aspect of truth, as explained above. And this truth, which is the aspect of the World to Come, is contingent on livelihood. When a person has a living and is not dependent on other human beings, he is capable of praying honestly, as explained above. +This is also the meaning of “Fortunate is he whose help is the El of Yaakov, whose hope is in YHVH (God), his Lord” (Psalms 146:5). When “[his] hope is in God, his Lord” and he is not dependent on other human beings, then “[his] help is the Omnipotent One of Yaakov.” For “the El of Yaakov” is the aspect of truth. When one succeeds in instilling this world with the aspect of the World to Come/truth/the face, the wicked are defeated, as explained above. +And this is the concept of HaVaYaH when expanded with the letter heh. Hey is the aspect of paying back <the wicked>, as our Sages, of blessed memory, commented on the verse (Ezekiel 2:10): “moaning and hiy (woe)”— HiY is the payback of the wicked in the World to Come (Eruvin 21a) . +Thus this is the meaning of El HaVaYaH <is in the World of Yetzirah >: El corresponds to truth. [Truth] creates the payback of the wicked, which is the concept of HaVaYaH when expanded with the heh. One has to draw [El /truth] into this world. This is the aspect of “and speak words”: drawing the speech of Shabbat into the weekdays, which correspond to YeTZiRah, as in “Through many days YuTZaRu (they will be formed), though one is not among them” (Psalms 139:16). In other words, the weekdays are Yetzirah when the aspect of “one,” namely Shabbat, is not among them. One must instill Yetzirah, the weekdays, with El HaVaYaH, which is the World to Come/Shabbat. +And this [instilling Yetzirah /the weekdays with El HaVaYaH] is the aspect of “Malkhut is the mouth” (Tikkuney Zohar , Introduction, p.17a), since through this the letters of speech are made whole, as explained above. + +Section 4 + +4A. Once the letters of speech are made whole, one must see to express the words perfectly. Sometimes the letters of speech get caught in the narrow of the throat so that it is impossible to articulate the words without blemish. This corresponds to what in Yiddish is known as heizerik. To be able to speak perfectly one has to extract the words from the narrow of the throat—i.e., draw vowel points into the letters. Empirically we know that without the vowel points it is impossible to articulate any letter. But when we draw vowel points into the letters and so express the words without blemish, we are able to turn potential into actual. +All a person’s thoughts enter into speech. This is as we find in the Zohar: His lips whisper thoughts (cf. Zohar III, 294a). And although a person does not perceive this, it happens, albeit very subtly. This is because a person’s every thought necessarily enters into speech at the time he thinks it, just that this is difficult to detect. +[Similarly,] anything a person does must first come into speech, since all things have to enter the aspects of thought, word and deed. We see from this that it is through speech that the action is accomplished and possibility becomes reality. Before the potential action can be actualized it must first enter the aspect of speech. +Therefore, in order to turn potential into actual, the letters of speech must be made whole. One must express the words without blemish from the narrow of the throat—i.e., draw vowel points into the letters. And then, when the words that emerge are perfect, the thing is turned from potential to actual, as explained above. +4B. The way to draw vowel points into the letters is through desire and longing. This is the desire to perform a mitzvah or some other holy deed that a Jewish person desires to do. It is the aspect of “nekudot haKaSeF (spangles of silver)” (Song of Songs 1:11)— nekudot (vowel points) made through KiSuFin (longing) and desiring. Without desire, it is impossible to do anything. For example, before a person says anything he must first have a desire to speak. The same is true of any act a person carries out. Unless he first had a desire to do it, he would not have done it. Consequently, for any holy thing that a person has to do, such as travel to the tzaddik or some other holy obligation, he is first supplied with desire so that he might do that thing. +4C. The extent of a person’s desire is determined principally by the obstacle that [Heaven] arranges for him. When a Jew needs to do something for his Judaism, particularly when his Judaism depends entirely on that thing—like traveling to the true tzaddik—an obstacle is arranged for him. +This barrier is for the sake of desire, so that he will have a greater desire to do that thing, since the barrier that keeps a person from something greatly increases his desire [for it]. For example, if one shows a child an object that delights him and then immediately grabs it and hides it from him, [the child] will go on chasing after that person, begging for the object and desiring it very much. We see from this that the desire comes mainly from this person having grabbed away the object and hidden it. +The same is true <in regard to holiness>. A person is prevented from attaining the thing that is crucial for <his Judaism>, so that through this his desire increases, as in “bread eaten in secret is a delight” (Proverbs 9:17). The more a thing is withheld and concealed from a person, the more he desires it and it delights him. Herein lies the root of lust and the overpowering desire to sin, God forbid; may the Compassionate One save us. Because man is largely barred from sin—for we are ordered, warned and commanded not to transgress, and so it is substantially withheld from us—there is therefore an overpowering desire for it; this being the aspect of “bread eaten in secret is a delight.” +The same applies to holiness: when confronted by an obstacle, a person’s desire grows even stronger. And the greater the desired objective, the greater the obstacle. For there are [three elements]: desire, the desirer, and the desired—i.e., the person who desires, the objective that is desired, and the desire that one has for the desired objective. The extent of the desire has to be in proportion to the magnitude of the desired objective. Therefore, when the desired objective is very great, one’s desire has to be very great. One is then confronted by an extremely difficult obstacle, through which one’s desire <becomes> particularly greater. For the greater the obstacle, the stronger the desire grows, as explained above. +Thus a person should know that when the barriers that keep him from doing something holy are very great, it is an indication that his desired goal is both very great and very valuable—that this is the reason the barrier is very great. This is particularly so when he wants to <get close> to the true tzaddik <and travel to him>. For there are many righteous individuals, yet there [is one who] is the focal point of truth among the tzaddikim. When a person wants to get close to him—and everything depends on this—he is confronted by very many great obstacles. From this itself a person should understand the great value of the desired objective, as explained above. +Thus, as a rule, all obstacles are for the sole purpose of desire: in order to greatly heighten one’s desire. Therefore, when a person’s desire is extremely great, he will certainly be capable of accomplishing the thing, turning it from potential to actual. As explained above, this is because desire creates the vowel points through which we actualize potential. Desire breaks the obstacle, since the obstacle is primarily only for the purpose of desire. Therefore, when a person’s desire is extremely great, in proportion to the barrier, the barrier automatically breaks. +4D. This is the concept of the nine vowel points, the nine firmaments. The vowel points correspond to firmaments, which are the aspect of barriers. A barrier is like a firmament, which is a curtain that separates and screens out a person and keeps him from the thing. As it is written (Genesis 1:6), “Let there be a firmament… and let it divide”—the firmament is a barrier that separates and divides between the desirer and the desired objective. This is why the earth, too, is called RaKiA (firmament), as it is written (Psalms 136:6), “l’RoKA (to spread out) the earth upon the waters.” For the earth, too, is an area that divides and separates. The nine vowel points are therefore the aspect of the nine firmaments, because the vowel points are made through desire, and desire comes primarily from the barrier, which is the aspect of a firmament, as explained. +Now, there are nine vowel points, nine firmaments. This is because there are many different types of desired objectives, with one desired objective being on a higher level than the next. The magnitude of the desire has to be in proportion to that of the desired objective. One is accordingly confronted by a great obstacle, through which the vowel points are made, as explained above. +This is the concept of the nine vowel points, the nine firmaments—from kametz to shuruk; namely, vowel point above vowel point, firmament above firmament. In other words, one desired objective is above the next, since the desired objective requires a proportionate measure of desire, which corresponds to the vowel point. [And the vowel point] corresponds to the firmament, because the vowel point is made by means of the firmament, which is the aspect of a barrier. Thus there is a desired objective that is kamatz— K’MiTZ (closed) and sealed. It corresponds to the KaMaTZ, the highest of all the vowel points, since the desired objective is extremely closed and sealed. +The general principle is: Whatever a person truly desires [to accomplish], he will certainly accomplish, turning potential into actual. No obstacle or unavoidable circumstance will have the power to keep him from this, provided his desire [for it] is very great; in proportion to the magnitude of the desired objective. This can be understood from the obstacle itself. When a person sees the obstacle becoming more powerful and looming larger, thus blocking his way and severely stymieing him, he should know and understand from this that the desired objective is very great. He therefore has to muster even greater strength, so that his desire becomes extremely strong; in proportion to <the magnitude of> the desired objective and the obstacle, as explained above. He will then certainly be able to accomplish [his goal]. + +Section 5 + +5A. Nor should a person use the obstacle as a means of exempting himself or as an excuse. [He should not] say that he wants to do the thing but cannot because of the obstacle or circumstance, and so should be credited as having done it, as our Sages, of blessed memory, taught: If a person intended to do a mitzvah but circumstances prevented him from carrying it out, it is as if he had done it (Kiddushin 40a). The truth is that when circumstances [prevent a person from performing a mitzvah], it is certainly considered as if he carried it out, as our Sages taught. +However, all this applies to someone who wants to discharge his obligation with this. And so he discharges it <with this>, for what could he do? He was prevented by circumstance. But someone who is not looking to discharge his obligation, but rather wants the mitzvah itself or the holy thing <that he has> to do—he desires that thing itself. In that case, what benefit does he have from this special concession, whereby it is considered as if he had done it? This in no way eases his mind, since he desires, longs and yearns greatly to perform the mitzvah itself, and not to discharge his obligation with an “as if”—that it be considered “as if he had done it.” For in truth, a Jew ought to fulfill his desire and aspiration in regard to all holy matters, turning potential into actual. +Thus, when his desire is genuinely strong, and his mind is in no way eased by it being considered “as if he had done it,” he will certainly accomplish the thing, turning possibility into reality. Every barrier and circumstance <will be broken and eliminated>. Their sole purpose was for the sake of desire, and so when a person’s desire matches that obstacle—is in proportion to the magnitude of the desired objective—the circumstance or obstacle automatically disappears. +5B. This is the meaning of “‘he descended to Egypt’—compelled by the word [of God]” (Passover Haggadah interpreting Deuteronomy 26:5). When speech descends to the narrow of the throat, which is the aspect of the Egyptian exile, one is “a’noos (compelled) by the word”—i.e., he encounters o’ness (an unavoidable circumstance) or an obstacle, because the letters are lacking vowel points and so he cannot express them from the narrow of the throat. As explained above, this is the root of all the obstacles and circumstances. And this is the meaning of “compelled by the word”: because speech is lacking perfection, he is someone who is compelled [by circumstance]. + +Section 6 + +6. This is also the meaning of (Beitzah 32b): When someone is dependent on other human beings, his world chashakh (turns dark). ChaShaKh connotes an obstacle, as it is written (Genesis 39:9), “neither has he ChaSaKh (withheld) anything from me”; “because you did not ChaSaKhta (withhold) your son” (ibid. 22:16). In other words, when a person is dependent on other human beings, he experiences obstacles. This is “his world chashakh”—i.e., when he is in public, he encounters obstacles and it is difficult for him to pray honestly, as explained above. Thus when a person is dependent on human beings, it is more beneficial and easier for him to pray in private. But someone who is not dependent on other humans, who is not reliant on them for anything, can stand in the midst of thousands of people and pray honestly, to God alone. This is because he does not depend on any human being for livelihood, honor or anything else. Rather, “his hope is in God his Lord.” + +Section 7 + +7. And this is the deeper meaning of: There was once a righteous man whose wife sought to provoke a fight. He left and spent the night [in the cemetery], where he overheard two spirits engaging in conversation (Berakhot 18b). As the Talmud there brings, their conversation was about livelihood. “Provoke a fight” is the aspect of wrath; “two spirits” corresponds to the abovementioned two spirits produced by mitigating wrath—i.e., when potential is turned into actual, as explained above. This is contingent on the aspect of livelihood, through which we turn potential into actual. +[The Rebbe] did not reveal any more about how this entire lesson is hinted at in this Talmudic passage. + +Torah 67 + + + +Section 1 + +“Vayiven Hashem Elohim et Hatzela (The Lord God Fashioned the Rib) that He took from the man into a woman, and He brought her to the man.” (Genesis 2:22) +According to one opinion, this teaches that God gave her an extra measure of understanding; according to another opinion, this teaches that He braided Chavah’s hair and brought her to the man. (Niddah 45b) +The soul is most precious. One must be careful with it and guard it well. +One must therefore be very cautious when some new honor and glory come one’s way. This is because glory is “the mother of all living things” (Genesis 3:20) and the root of all souls. When the soul passes away, it is taken up into glory, its root, as in “the glory of God will gather you in” (Isaiah 58:8). The souls pass away and are gathered into glory because that is their root. Therefore, when new honor comes to a person, he has to be cautious and on guard, since it’s coming may be because his time has come, God forbid; so that his soul might be taken up into glory, its root. +Nevertheless, “the measure of goodness is greater,” and so in most instances honor is beneficial. In other words, when a new soul comes to a person, it comes cloaked in glory, which is “the mother of all living things.” Thus most times that a person receives new honor, it is for good—i.e., the honor brings him a new soul. +In sum, glory is the root of the souls. Therefore, new honor sometimes comes to a person so that some soul might pass away, God forbid; so that the soul might be taken up into glory. Yet, in most cases honor is beneficial—i.e., being the root of all souls, it brings a person a new soul. One must therefore take great care to receive the honor with abundant holiness, only for the sake of God, since honor and glory are the root of all souls. + +Section 2 + +2. One must also ensure that glory has a face. Gluttony causes a blemish of glory, so that it has no face. This is because a person’s table is the aspect of the crown of kingship (Rashi on Yoma 72b), which corresponds to glory, as in “King of glory” (Psalms 24:10). Glory is thus the aspect of Malkhut (Kingship). When a person blemishes through eating, glory is blemished and has no face, as in “I will conceal My countenance [from them], and they will be devoured” (Deuteronomy 31:17). Gluttony, God forbid, is thus a concealment of the face. +Conversely, restraint in eating, breaking one’s craving for food, brings a lifting up of the face As our Sages, of blessed memory, taught: “May God lift up His countenance toward you” (Numbers 6:26)—How can I not lift up My countenance toward the Jewish people? For I said, “You will eat and be satiated, and bless” (Deuteronomy 8:10), yet they are stringent even from an olive’s worth to an egg’s worth (Berakhot 20b). We see from this that breaking the desire for eating—being as stringent even from an olive’s worth to an egg’s worth—brings to a lifting up of the face. +This is the meaning of “he spoke to me: This is the Table that is liphnei (before) God” (Ezekiel 41:22). Specifically “liPhNeI God”: the PaNIm (face) shines on account of one’s table—i.e., eating in holiness. + +Section 3 + +3. When a person’s gluttony causes blemish, so that glory is blemished and has no face, brazenfaced people gain power; glory, which is Malkhut, falls. The brazenfaced people of the generation then appropriate the glory, since “brazenness is kingship without a crown” (Sanhedrin 105a). When Malkhut, which is the table of holiness, is deficient, then brazenness—namely, “kingship without a crown,” without the crown of kingship—grows stronger. +{“The dogs are brazen, they are never satiated; these are shepherds who cannot understand” (Isaiah 56:11).} This is the meaning of “The dogs are brazen, they are never satiated”—i.e., on account of gluttony, which is the aspect of “the belly of the wicked wants.” Hence “they are never satiated,” the reverse of “A righteous man eats to satisfy his soul.” [Such craving] empowers the brazenfaced, who are like brazen dogs, as in: The face of the generation is as the face of the dog (Sotah 49b). And this is “these are shepherds who cannot understand”—they become the shepherds and leaders of the generation, because glory has fallen to them and become entirely theirs. +However, breaking the craving for food, as in “A righteous man eats to satisfy his soul,” brings to a lifting up of the face. The brazenfaced then have no command or rule. This is because they are sustained only from the concealment of the face, through gluttony, as explained above. This is the meaning of “he will abide sated, he will not be visited with evil” (Proverbs 19:23). “He will abide sated” is the aspect of “A righteous man eats to satisfy his soul,” because of which “he will not be visited with evil”—i.e., evil, those who are brazenfaced, have no command or authority. + +Section 4 + +4. When Malkhut and glory fall to the brazenfaced, it is then the aspect of TZeDeK (strict justice). +For the letter tzadi is formed out of a yod and a nun, with the face of the yod turned away from the nun {like this: צ}. [The NuN] is the aspect of Malkhut, as in “may his name yeNoN (be perpetuated) for as long as the face of the sun endures” (Psalms 72:17). [The yod being turned away] alludes to the concealment of the face—i.e., that glory has no face, as explained above. +This is the aspect of the DaLet: glory/ Malkhut is diminished and niDaLDeLah (impoverished). It then succumbs to the Other Side, namely the brazenfaced. +And this is the aspect of the KuF: when glory/ Malkhut is diminished and impoverished, it is like a KoF (monkey) compared to a human being. That is, the foot of the letter heh extends so that [the heh] turns into a kuf—i.e., the foot extends below, as in “Her feet descend to death” (Proverbs 5:5) and [the forces of the Other Side] draw sustenance from it. +Thus when glory/ Malkhut falls into their midst, it is then the aspect of “Her feet descend to death.” Malkhut of holiness has to depend on them for its survival. This is why when the Jewish people have to act forcefully to ensure the survival of our holy religion, we have to receive the authority and sanction [for this] from Malkhut of the idolaters. + +Section 5 + +5. One must then see to elevate glory/ Malkhut from their midst. This is accomplished through tzedakah (righteousness/charity), as in “Charity saves from death” (Proverbs 10:2). Giving tzedakah elevates and rescues [glory/ Malkhut] from the aspect of “Her feet descend to death,” thus turning TZeDeK into TZeDaKah . +Tzedakah corresponds to the five ChaSaDim (benevolences). This is because tzedakah is the aspect of CheSeD (lovingkindness), as our Sages, of blessed memory, taught (Sukkah 49b): Charity has value only in proportion to the lovingkindness it contains, as it is written (Hosea 10:12), “Sow for yourselves seeds of charity, and you will reap in accord with kindness.” +By means of the five benevolences we add a Heh, so that tzedek becomes tzedakaH. This is paralleled in the Torah, which mentions tzedakah five times, corresponding to the five benevolences, which are the aspect of tzedakah . +This is the meaning of “Who raised up one from the east that called forth strict justice wherever he set his foot” (Isaiah 41:2). “Who raised up one from the east” is the aspect of tzedakah, as in “I will bring your seed from the east” (ibid. 43:5) ; the aspect of “Sow for yourselves seeds of charity….” As a result, “that called forth strict justice wherever he set his foot”—i.e., on account of tzedakah, tzedek calls forth the feet and raises them up from the aspect of “Her feet descend….” +This is also the meaning of “Your strict justice will go before you” (Isaiah 58:8). In other words, tzedek will be able to go—i.e., the aspect of raising the feet, which are the means for going. This is “will go liphaneikha (before you)”—specifically “liPhaNeIkha,” since this elevates glory/ Malkhut to the radiance of the PaNIm, as explained above. + +Section 6 + +6. Then, when we elevate glory/ Malkhut, it departs from the Other Side, from among the abovementioned brazenfaced people, and returns to “the understanding in counsel” (Daniel 1:4) This is the reverse of glory falling among the brazenfaced, of whom it is said, “these are shepherds who cannot understand,” since [glory/ Malkhut] now returns to “the understanding in counsel.” +When glory first returns to “the understanding in counsel,” their rule encounters strife. This is because enemies sustain themselves mainly from “the understanding in counsel,” namely the mind. This is the meaning of “the enemy is exposed from the head” (Deuteronomy 32:42)—i.e., all the enemies and foes are revealed from the mind, which is in the head. The mind contains extraneous elements. These extraneous elements, which generate the hair, are the source of the enemies’ sustenance. They draw sustenance until the mind’s extraneous elements are entirely consumed. Then, [the enemies] have nothing from which to leech, and so they fall away. +This is also what causes baldness in the elderly. “The mind of the elderly scholar is quiet and settled” (as brought in the Idra Rabba , p.128b)—i.e., the intellect of the elderly is pure and clear, and their mind contains no extraneous elements. Thus, with nothing to sustain it, their hair falls out. +This is why schism among foes greatly adds to their continued existence. They leech from the mind until all the extraneous elements are consumed. Then, once the extraneous elements are exhausted and the mind is pure and clear, there is nothing to sustain them and so they fall away. But as a result of the schism that divides them, they are unable to draw large amounts of sustenance. They can leech only a little at a time. This extends the time it takes for them to suck dry all the extraneous elements. However, when foes unite, they are able to leech large amounts of sustenance. They very quickly leech all the extraneous elements, and so fall away. +This is the aspect of “braided” hairs that some people have. People are afraid to cut off these koltinis, as they are known, preferring rather that they fall out on their own. That is, when the mind is filled with extraneous elements, it is natural for some hairs to emerge matted. Their being tangled and joined together enables them to draw and consume greater amounts of sustenance, and so they are capable of drawing out all the numerous extraneous elements in the mind. Hence they are not prematurely removed, because doing so can harm the mind due to the extraneous elements left over since there were no matted hairs to draw them out as sustenance. +This is the meaning of “this teaches that God gave her an extra measure of understanding.” “An extra measure of understanding”—i.e., the extraneous elements of the mind from which the hairs and the enemies draw sustenance. This is “according to another opinion, this teaches that He braided Chavah’s hair….” These are one and the same; they do not disagree. The extraneous elements in the mind, which are the aspect of an extra measure of understanding, cause the hair to be matted—the aspect of “He braided Chavah’s hair.” {Glory corresponds to Chavah, since she is the rib, “the mother of all living things,” as explained above.} +And this is the meaning of “and yeKaLÆna (let Him cast away) the soul of your enemies as from the hollow of a KeLA (sling)” (1 Samuel 25:29). This corresponds to hair that is KaLuA (braided)—i.e., the joining together of enemies, through which they are defeated, as explained above. + +Section 7 + +7. Thus when new honor comes to a person, in which a holy soul is cloaked, he must see to birth the soul easily and without the hardships associated with giving birth. For glory is “the mother of all living things,” and the soul is cloaked within it like a fetus within the mother’s womb. Occasionally, when there are hardships in birth, God forbid, it can happen that both mother and child—i.e., glory and soul—pass away. Alternatively, one of them might pass away, God forbid, depending on the nature of the hardships. +One must therefore ensure that the birth is easy, without hardships. Then afterwards, once the soul is born, one has to raise it. These two aspects, giving birth and raising [the soul], are enacted through fear and love. They are the two hands, the “great hand” and the “mighty hand.” +Childbirth is executed by means of fear, as in “Trembling seized them there; convulsions, like a woman in travail” (Psalms 48:7). And after [the soul] is born, we raise it with love, as in “These are the offspring of heaven and earth when they were created” (Genesis 2:4). That is, b’hebaram (“when they were created”): after the creation and birth, we raise it to maturity through the aspect of Avraham, who is the attribute of love, corresponding to the right hand. This is what is brought [in the Midrash] (Bereishit Rabbah 12:9): b’HeBaRAM— b’ABRaHaM, as explained. {“Wealth and glory come from You, and You rule over everything—in yadkha (Your hand) is power and might; it is in yadkha (Your hand) to make great, and to give strength to all” (1 Chronicles 29:12).} +This is the meaning of “and You rule over everything”—i.e., the aspect of rulership and Malkhut, the abovementioned “King of glory,” in which the soul is cloaked. “In Your hand is power and might; it is in Your hand to make great, and to give strength to all”—these are the two hands. “In Your hand is power and might” is the aspect of the “mighty hand”; “it is in Your hand to make great, and to give strength” is the aspect of the “great hand.” Through these two hands we give birth to and raise the soul that is cloaked in glory, as explained. This is the concept of the charity we give when reaching [the words] “and You rule over everything,” since by giving tzedakah we release and elevate the glory and rule, as explained above. +This is also the meaning of “with my honor constantly renewed, and my strength replaced in my hand” (Job 29:20). That is, when new honor comes to a person, he must replace and remove the hardships by means of the abovementioned aspect of the hands. This is “and KaShtiY (my strength) is replaced in my hand”: through the hands the KiShuY (hardships) of giving birth are replaced and removed. This is the concept of the Name BUKhU being the substitute of the Name EHYeH. Its numerical value is the same as YaDKha (“your hand”), through which the birth transpires, as is known. See the Kabbalistic meditations for “and You rule over everything.” + +Section 8 + +8. Occasionally, the soul becomes weary on account of its having grown distant from its mother, namely the glory. One must then revive it and heal it by means of cool water, as in “Cool water over a weary soul” (Proverbs 25:25). When we pray without the heart, the soul is distanced from glory, as in “with their lips they honor Me, but their heart is distant…” (Isaiah 29:13). For the intention of the heart corresponds to the soul, as it is written (Psalms 25:1), “O God, I lift up my soul to You”—and Rashi explains: I direct the intention of my heart. +But when the heart is distant from the words of prayer, then the soul, which corresponds to the heart, is distant from glory, as in “with their lips they honor Me, but their heart is distant.” Consequently, the soul becomes weary and one must heal it with cool water, as explained. +Cool water is gotten through the aspect of thunder, which in turn is made by honoring an elderly sage who has forgotten his studies. As our Sages, of blessed memory, taught: Take heed of the elderly sage who has forgotten his studies (Berakhot 8b). One must take heed and honor him. This creates thunder, which produces the cool water to revive the soul. +Thunder is created when hot vapors enter a cloud and reach a state of excitement. This bursts the cloud, generating the sound of thunder. And this function of the thunder, through which water is dispensed to all places, produces the appropriate amount required by each place for its irrigation. This is as in “they rush away at the sound of Your thunder. They ascend mountains, they descend into valleys—to the very place You established for them” (Psalms 104:7, 8) . +This is likewise true of honoring an elderly sage who has forgotten his studies. Forgetfulness is the aspect of clouds covering the eyes. When we honor him, the honor corresponds to fire, as in “God’s glory was like a consuming flame” (Exodus 24:17). It enters within the cloud, as in “God’s glory appeared in the clouds” (ibid. 16:10)—i.e., into the clouds covering the eyes. The cloud then bursts, and this creates thunder, as in “The God of glory thunders; God is upon vast waters” (Psalms 29:3). Thus glory produces thunder. And then “vast waters” emerge—i.e., bursting the cloud that covers the eyes reveals the knowledge of the elderly sage, as in “for the earth will be filled with knowledge… as water covers the seabed” (Isaiah 11:9). This corresponds to the “vast waters,” the aspect of the cool water through which the soul is revived and healed, as explained above. +And this thunder causes the waters of knowledge to be dispensed appropriately to each person, according to the amount of cool water he needs to revive his soul. This is the difference between studying from a book and hearing [instruction] directly from true tzaddikim. When one studies from a book, one does not know how much to study in order to revive one’s soul. On the other hand, when one hears from the tzaddik, [the tzaddik] employs the aspect of thunder to provide him with the right amount of cool water for his spiritual level. +This cool water revives and rectifies the soul, which is weary because it has grown distant from glory as a result of one’s praying without the intention of the heart. Prayer without the heart causes wisdom to depart from the elderly—this being the abovementioned aspect of the elderly sage who has forgotten his studies. This is as it is written (Isaiah 29:13, 14), “with their lips they honor Me, but their heart is distant from Me…. Therefore, behold, I will continue to bewilder this people with great bewilderment; the wisdom of its wise men will fail, and the understanding of its perceptive men will become concealed.” By honoring the elderly sages who have forgotten their studies, their wisdom is restored and revealed through the aspect of thunder. We see, then, that with this itself a person rectifies the blemish he caused by praying without intention of the heart—i.e., that he caused the wisdom of the elderly sages to depart. But now, by virtue of the honor he shows them, their wisdom returns and is revealed. Through this itself the cool water then emerges and revives his soul, which was made weary by the blemish of prayer. +This is the meaning of “God thunders bewilderingly with His voice” (Job 37:5). In other words, thunder’s “voice” rectifies the aspect of bewilderment, which corresponds to the departure of the elderly sages’ wisdom. As it is written, “behold, I will continue to bewilder… with great bewilderment; the wisdom of its wise men will fail….” But through the thunder, [the elderly sages] are rectified: their wisdom returns and is revealed. + +Section 9 + +9. And then, when we revive the soul with cool water, we revive also the bones. This is because a blemish of the soul is a blemish of the bones, as it is written (Psalms 6:3-4), “[Heal me, O God,] for my bones shudder with terror. My soul is utterly terrified.” Praying without the intention of the heart, which makes the soul weary, blemishes the bones. While praying, a person has to feel the words of prayer in all his bones, as in “All my bones proclaim” (ibid. 35:10). Thus the cool water that revives the soul, revives the bones, as in “and the marrow of his bones made moist” (Job 21:24) . +This is the meaning of “Cool water over a weary soul is good tidings from a distant land.” “Good tidings” corresponds to the voice of thunder, which makes itself heard good [and loud] in rectifying the soul that is distant from glory. This is the meaning of “good tidings from a distant land”—i.e., the “cool water over a weary soul” produced by thunder, which is the aspect of “good tidings.” +This is also the meaning of “Good tidings fatten the bones” (Proverbs 15:30). “Good tidings” are the aspect of thunder, from which comes the cool water that revives and heals the soul. It [also] rectifies and fattens the bones, in the aspect of “and the marrow of his bones made moist.” This is “fatten the bones,” because the rectification of the soul is the rectification of the bones, as explained above. {From the words “And then, when we revive the soul” until here was not recorded properly.} + +Section 10 + +10. {“Also on the day of the bikurim (first-fruits), when you bring a new-meal offering to God on your Shavuot Festival, it shall be a sanctified mikra (convocation) to you; you shall not do any laborious work” (Numbers 28:26).} +This is the meaning of “Also on the day of the BiKuRim (first-fruits).” This alludes to bringing forth the soul without the hardships of giving birth—the aspect of “in anguish, k’maBKiRah (like she that gives birth for the first time)” (Jeremiah 4:31), which refers to the hardships of childbirth. It also alludes to raising the soul, the aspect of “as one would grieve over a BeKhoR (firstborn)” (Zechariah 12:10)—namely, the troubles associated with raising children. +“A sanctified miKRA (convocation)” alludes to glory, which is the aspect of sanctity, as in “it will be sanctified with My glory” (Exodus 29:43). [Tzedakah] KoRAi (calls forth) the feet, as in “yiKRAeihu (that called forth) tzedek wherever he set his foot,” which was explained above. +[Rebbe Nachman] did not explain the rest. + +Torah 68 + + + +Section 1 + +All souls desire and hunger after money; and they hunger after and love not only money itself, but even a person who has money. It is common for people to be drawn to him and to adore him on account of his money. We see this empirically, and it is also written (Proverbs 14:20), “whereas the wealthy man has many friends.” +The reason for this is that the soul originates from the same supernal source from which money issues, devolves and comes into being. Money’s origin, from which it extends downward, is undoubtedly an aspect of holiness and [a source of] holy influx. But afterwards, in the process of devolving, [this influx] acquires corporeality and becomes money. Thus the reason the soul desires money is that the soul and money share the same source. +Even so, one should not hunger after money. As has already been explained many times, avarice is very disgraceful. Rather, one should hunger after and love the place from which money originates and devolves. And it is in this aspect that “Rebbi would honor the rich,” as our Sages, of blessed memory, taught (Eruvin 86a) ; on account of their having money, which emanates from an exalted realm. + +Section 2 + +2. And know, that it would be right for all Jews to have money. However, there is one trait that causes them to forfeit and lose it. This is a despicably evil trait, from which it is very difficult to be rescued. Even if a person wants to go free from it—in particular when his motivation is greed: so as not to lose money—this evil trait nevertheless overwhelms him in his youth and immaturity, and so he forfeits the money that he should have had. +This evil trait is anger, because of which a person forfeits and loses the money he should rightfully have. For the root from which money devolves, from which it extends downward, is precisely the same as that of anger. +Therefore, when Satan sees a flow of blessing devolving and coming down for a person so that he might have money, he descends and arranges for him to get angry. That influx which devolves and comes down for a person so that he might have money—[Satan] turns it into anger. +This is because at the root from which they devolve, anger and money are precisely the same aspect and concept, and there is nothing that separates them. Both are extensions of gevurot (severities) and are derived from the same place. This is as in “gold emerges from the north” (Job 37:22), and it is also written (Jeremiah 1:14), “the evil will originate out of the north”—i.e., the aspect of anger, as it is written (Ecclesiastes 11:10), “So banish anger from your heart, and eliminate evil from your flesh.” +Now, money and wealth are the aspect of a wall, as it is written (Proverbs 18:11), “The rich man’s wealth is his stronghold, and like a towering wall….” But anger damages the wall, as it is written (ibid. 25:28), “[Like] a breached city without walls is a person with no self-restraint.” When Satan sees an influx of money—the aspect of a wall—devolving for a person, he turns this devolution into anger. He arranges for something to anger the person, and the anger damages the aspect of the wall, since at the root from which they devolve anger and money are one aspect. It is therefore easy to turn his devolving influx of money, which is the aspect of a wall, into anger, which is the opposite of a wall—transforming chOmah (wall) into chEImah (anger), turning money into anger. +At its origin, the root from which money devolves is the source of the soul, as in “for his soul depends on it” (Deuteronomy 24:15), which is said concerning the money of a day-worker. It is also written (Lamentations 5:9), “We get our bread at the peril of our souls.” This is why the soul hungers after and desires it, as explained above. But by getting angry a person loses his soul, as in “He tears apart his soul with his anger” (Job 18:4) ; as the Zohar brings (II, 182a) . + +Section 3 + +3. Know, too, that even if a person has already received the influx and it has become money—so that he has already acquired the money, the aspect of a wall—there are times when Satan incites him to such rage that he forfeits and loses even the money he already has. By right, getting angry should no longer cause him to lose the money, since the devolving influx has already become money and so cannot be converted into anger. On the contrary, the money he has, since it is the aspect of a wall, ought to protect him. [Satan] should not be able to cause him to lose it or arrange for him to get angry, which is the opposite of a wall. +Despite this, Satan is able to overwhelm a person [and incite him] to such rage that he loses even the money he has already acquired. This is because when money descends to a person, it is in the aspect of “He provides TeReF (subsistence) for those who fear Him” (Psalms 111:5). But he changes it into anger, and it becomes “ToReF (He tears apart) his soul with his anger.” May God protect us and save us from this disgraceful trait. Amen, may it be His will. + +Torah 69 + + + +Section 1 + +Know, that anyone who robs another person’s money robs him of his children: the robber takes the victim’s children. This is because the essence of a man’s wealth comes to him on account of his wife. Money comes to him through the luminance of her soul—i.e., by the lights of this luminance shining and spreading. These lights are the aspect of wealth, because wealth and the soul are from the same place, as explained elsewhere. +From the works of the Ari we know that the soul (nefesh) corresponds to the feminine aspect, since it is the final element of nefesh - ruach - neshamah. Furthermore, the woman’s combined nefesh - ruach - neshamah parallels the man’s nefesh. This is because the entirety of any lower level corresponds to nefesh, the feminine, vis-à-vis the level above it. Therefore, his wealth comes through the feminine aspect, his wife, since she is his aspect of nefesh . +As explained elsewhere, his wealth essentially depends on her. She is the aspect of the feet; as is written in the Zohar: “He safeguards the feet of His pious ones” (1 Samuel 2:9)—this is woman (Zohar I, 112b). It is also written (Deuteronomy 11:6), “and all the subsistence at their feet”—this is a person’s money, which stands him on his feet (Pesachim 119a). For wealth essentially stems from nefesh, the feminine, the aspect of the feet. +This is as our Sages, of blessed memory, taught: “One who lives without a wife, lives without a wall” (Yevamot 62b)—i.e., without wealth. For a wall is the aspect of wealth, as it is written (Proverbs 18:11), “The rich man’s wealth is his stronghold, it is like a towering wall….” Thus our Sages, of blessed memory, taught: “Honor your wives in order that you may become wealthy” (Bava Metzia 59a) . +Each man that enters the world, comes with his prospective spouse, the amount of money he is destined to have in this life, and the number of fruits—i.e., children—that he will have here. These are analogous to a tree with branches and fruits: The light of [his wife’s] soul is the tree trunk, from which branches issue and spread out. This is the shining and spreading of her light—i.e., the aspect of wealth, the branches of the tree. And on these branches, the fruits—i.e., the children—grow. +Thus, a person who robs another’s money, robs and takes from him the branches of his tree—i.e., the shining light of [his wife’s] soul, the source of the money. He therefore robs and takes from that person the souls of his sons and daughters, since they are dependent on the light of this branch for their sustenance and growth. They are the very fruits that grow on these branches, so that when one takes the branch, one takes the fruits. +This is as it is written (Esther 5:11), “Haman recounted to them the glory of his riches and of his numerous children.” The one is dependent on the other. It is also written (Job 21:7-8), “they grow venerable and even become more powerful. Their offspring are established in their sight, [with them,] and their children’s children are before their eyes.” “They grow venerable and even become more powerful!”—[“more powerful”] alludes to riches, as a result of which “Their offspring are established….” +This is also the meaning of what Rachel and Leah said: “All the wealth that God has taken from our father belongs to us and to our children” (Genesis 31:16)—specifically “belongs to us and to our children,” since one’s wealth is on account of one’s wife. And the children are dependent on her, because a wife is the tree itself, wealth is its branches, and the children are the fruits that grow on these branches, as explained above. This is the deeper meaning of what our Sages, of blessed memory, taught: “When someone robs another person, it is as if he robs him of… the souls of his sons and daughters” (Bava Kama 119a) . + +Section 2 + +2. Know, too, that if the victim of the robbery does not yet have children, robbing and taking the branch from him may cause him to never have any. And even if the victim already has children, it can cause him such harm that his children die, God forbid. For there may be children who are still in need of their mother—i.e., of her branches—just as there are fruits that are not fully ripe and need to draw more sustenance from the branch. When this person takes the branch, he damages the fruits—i.e., the children—that need to receive additional nourishment from the branch: from the shining light of their mother’s soul. +All this is in proportion to the theft, and in proportion to the tree and the branches and the fruits. There are many differences between the trees themselves, and in the nature and quality of the branches, and also in their numbers. The same is true of the fruits; there are very many differences between them. There are trees whose branches are many and fruits are few, and conversely, those whose branches are few and fruits are abundant. The same applies to the nature of the branches themselves. There are trees that have a single branch, yet it is very valuable, and others that have ten branches, which together are worth only ten zlotys. +Similarly, some poor people have many children, yet their income is only one silver coin. In other words, such a person’s many branches are of little worth, amounting to about one guilder. Alternatively, his branches are few and of little worth. In contrast to this is the person who is very wealthy, either because his branch is extremely valuable, or because he has many valuable branches. Despite this, it may be that his children are few, as explained above with the analogy of the tree. +Take as an example a tree with three branches, with each of these branches capable of yielding two fruits. [This man] is therefore meant to have six children. Let us also assume that the yield of each branch is equivalent to one hundred ducats. Thus from these three branches, he should rightfully have three hundred ducats. Consequently, the robber who robs her of one hundred ducats, robs and takes one branch from [her husband]—he takes from him two of his children. +Yet know, there is an important distinction here. If the fruits are meant to emerge one after another from the branch, then even though the robber robs him of one [entire] branch, and takes away two children, he is still able to have the rest of the children from the remaining branches. [The robber] has not harmed the remaining [branches], because he did not take anything from them. +But if [the fruits] were meant to emerge all at once, in the aspect of “six in a single womb” (Shemot Rabbah 1:8), then even though the robber robbed him of only one hundred ducats—the equivalent of one branch with two fruits—he has nevertheless tarnished the light of them all. This is because they were fit to emerge all at the same time, but this person took and diminished their light, so that they are incomplete. Therefore, the harm caused by taking from him even just one hundred ducats may cost him all his children. And there are likewise many other differences, in quality and quantity, proportionate to the theft, and proportionate to the tree and the branches and the fruits. +As a rule, [a woman] is continuously in need of completing her light. As long as she is lacking wholeness, she cannot give birth. She is made whole primarily by means of money, which corresponds to the shining of her light, as explained above. +This is as it is written (Isaiah 1:17), “Learn to do good, seek justice and vindicate the victim.” The verse counsels exercising justice and strengthening the victim: recovering the defrauded object from the hand of the defrauder, in order to save the souls of his sons and daughters. This is “Learn to do good…”—by your exercising justice and recovering that which was robbed from the hand of the robber, you will be doing “good” to the children. They are the aspect of the “students of God,” as it is written (ibid. 54:13), “And all your children shall be students of God.” This is “LiMDu (Learn) to do good…”—the goodness will be for the children, because they are “the LiMuDei (students of) God.” +And this is the deeper meaning of the Talmudic teaching: Whoever robs a penny’s worth from another person should follow him even to Media [in order to return it] (Bava Kama 103a). This is extremely puzzling. Why did [the Sages] choose specifically Media? But know, [the meaning of] this Talmudic teaching is very concealed and hidden. This was their true intention: Whoever robs… should follow him even l’Madai (to Media)—i.e., “students of God,” the children. He must return also the children he robbed him of by robbing his money. This is L’MaDai: the abovementioned aspect of “LiMuDei of God.” + +Section 3 + +3. And know, there are times when even if [a robber] takes a person’s money, he does not harm his children or diminish the light of [his wife’s] soul. This is because the soul spiritually senses the great pain and suffering she has when this robber, who is literally like a murderer, comes to diminish her light and rob the souls of her children. She therefore contracts her light. She retracts and shrivels up, and she gathers to herself the parts of her soul so that this robber cannot leech off her and diminish her light. Thus it happens that the robber cannot overpower her and benefit from her light. Although he robbed and took [her husband’s] money, she has strengthened her soul—she contracted and drew back and gathered up her light, and did not allow him to benefit from it. +As for the money that the robber took, it is not money at all, but mere dust, since it contains no light whatsoever. This money is the aspect of “gold dust” (Job 28:6), and the aspect of “silver was considered valueless” (2 Chronicles 9:20). There is no light at all in the silver and gold, since she was strong and prevented him from benefiting from her light. We have an example of this in this world. In Hungary there are trees that when a person attempts to uproot them, they retract and contract themselves, and so prevent their being taken. + +Section 4 + +4. This is also the concept of betrothal. When something is lacking in wholeness, the Other Side and the forces of evil affect it. The soul, the feminine aspect, is caught among the forces of evil. For she is incessantly dispersed and driven into their midst, as in “Her feet descend to death” (Proverbs 5:5). Silver, or its monetary equivalent, is the abovementioned completion of her light. Therefore, when she sees it in the hand of the man who wants to betroth her and make her whole, she is drawn to him. She yearns for him to complete her light and gather up her dispersed parts from the midst of the evil forces, in order to remove her feet from death. +And this is the concept of using money to betroth a woman. When her light is completed through the money so that she is not lacking, she is sanctified from impurity and goes free from the evil forces. She is therefore betrothed and becomes his by means of this money, for money completes a woman’s light. This is the connotation of the word KiDduShin (betrothal): she mitKaDdeShet (sanctifies herself) and readies herself to emerge from impurity and receive holiness through him. +Thus, through all the business activity that a man engages in and profits from, he completes [his wife’s] light and gathers up her dispersed parts. For he must continually complete her light, since he is the aspect of nourishing the tree, the branches and the fruits. His providing them with sustenance and completing them causes the tree to grow branches—i.e., her light to shine—and the branches produce fruits, as explained. This is why immediately following the betrothal he gives her a marriage contract, in which he guarantees: “I will labor, honor, support and provide for you.” He assures her that he will always complete her light by means of the money, as explained above. + +Section 5 + +5. This is also the concept of the estate rights, which belong to the children. When fruits appear, they sometimes still have need of their branches, to draw sustenance from them. Therefore, when [their father] passes away and they can no longer draw sustenance because the nourishing of the tree has ceased, [the children] receive and inherit the money due them, in order to complete their light. And [their mother] receives the balance due her for her light; this being the concept of her taking the marriage contract. +At other times, the children take the inheritance even though they have no need for any additional light from the branches. This is for a different reason. When the children come into the world, at that moment their spouses, money and children—i.e., the tree, branches and fruits—come into the world with them, and their father gathers up their light. Thus it is possible that the father may also have money on his children’s account, through his gathering up the parts of their light. Therefore, they occasionally take the inheritance even though they have no need of their mother, of receiving light from her branches. They nevertheless take their money, which their father gathered up through them, from the parts of their lights. +In truth, the inheritance should not be divided equally, since the parts of their lights are certainly not equal. However, it is impossible to hand over this judicial decision to the courts of this lower world. For only the Knower of Mysteries knows how to make these distinctions. And in truth, He later arranges things as they ought to be, taking from one and giving to the other. + +Section 6 + +6. Know, too, that robbing another person brings one to immoral thoughts. On account of the money that he takes from him, which is the light of her soul, he will certainly feel an attraction and a desire for his victim’s wife. Likewise, she will have thoughts for him as a result of his drawing her to himself; as a result of his drawing to himself the light of her soul. This is the reason our Sages, of blessed memory, taught (cf. Sanhedrin 81a): Whoever [competitively] enters his neighbor’s occupation, it is as if he had relations with a married woman, as it is written (Ezekiel 18:6), “He has not defiled his neighbor’s wife.” By robbing, he comes and literally defiles his neighbor’s wife. +Sometimes, by robbing, the robber loses his own spouse. By setting his sights on his neighbor’s money—i.e., on the light of his [neighbor’s] wife—he shows disgust for his own. He turns away from what is his and spurns his lot: his money, the light of his spouse. Therefore she likewise turns away from him and distances herself from him, just as he distanced himself and turned away from her. And as our Sages, of blessed memory, taught: It is comparable to a woman who waits for a man. As long as his intention is to marry her, she continues to wait for him. Once he drops her from his mind, she goes and marries someone else (Yerushalmi, Berakhot 9:5). Thus, [even] if the robber is unmarried, he can lose his [future] spouse. +Other times, the robber can even rob the victim of his wife. It all depends on the strength and intensity of his hunger and desire for, and control over, his neighbor’s money—in thought and in deed. These can become so strong that he also takes his neighbor’s wife. Now that he has the power to rob his neighbor’s money, which is the light of his wife’s soul, it occasionally happens that she herself is drawn after the money that this robber robbed from her husband. Thus, sometimes, by robbing his money—taking it, or coveting it—the robber also robs his neighbor’s wife. +Thus know, it is also possible for a person to rob by coveting, desiring and craving his neighbor’s money. This is because thought has great power, as explained elsewhere. A person can therefore possess ill-gotten money without even physically robbing anything. +This is the grievous prohibition included in the Ten Commandments: “Do not covet” (Exodus 20:14; Deuteronomy 5:18). Coveting itself is strictly forbidden, may the Compassionate One spare us. This is because by coveting one can rob another’s money, as well as the souls of his sons and daughters. It is therefore forbidden to misappropriate a deposited item even in thought, as we learned in Bava Metzia (43b): “A person who intends to misappropriate a deposited item.” The dispute there is only whether he is liable for this, as one who actually misappropriates [the item]. However, there is unanimous agreement that it is certainly prohibited. + +Section 7 + +7. Now, at times the robber is as one who despises the wife of his youth and covets his neighbor’s wife. Other times, he wants them both: he wants his own money and also his neighbor’s. This is the aspect of a person who ‘brings trouble into his house.’ +The prophet warned against this, as it is written (Malachi 2:15-16), “[Curb your spirit] and do not betray the wife of your youth. That which you despise, send away.” The meaning is: If your portion is not enough for you, and you despise your wealth, which you find insufficient—“send away.” That is, rectify it: give charity, which is an aspect of “send away,” as it is written (Ecclesiastes 11:1), “Cast your bread upon the waters.” +This is as our Sages, of blessed memory, taught: If a man sees that his livelihood is meager, let him turn it into charity (Gittin 7a). The reason a person’s livelihood is meager is that the forces of evil have control over the soul, the feminine aspect, as in “Her feet descend to death.” By overpowering her, the evil forces leech off her and diminish her light. This is why [her husband] lacks money. But by giving charity, he removes her from the evil forces, since “Charity saves from death” (Proverbs 10:2)—i.e., from the previous state of “Her feet descend to death.” Therefore, by giving charity he can rectify his wealth, which corresponds to the wife of his youth, and not be unfaithful to her. This is the meaning of: “That which you despise, send away.” + +Section 8 + +8. And know, by giving charity a person can rectify the ill-gotten money he has in his possession—i.e., that which he robbed by coveting. Only returning that which was robbed can remedy actual robbing. Likewise, if one has robbed from the community, he must use the ill-gotten money for the public good (Beitzah 29a). But if he possesses money robbed by coveting, he can rectify it through charity. Giving tzedakah (charity) causes it to remain as it is: his money remains his, even though it is [money] robbed through coveting. +This is “He will sit smelting and purifying silver; he will purify the descendants of Levi and refine them like gold and silver, so that they will be for God presenters of offerings in tzedakah (righteousness)” (Malachi 3:3) . Concerning this verse, our Sages, of blessed memory, taught: God will be charitable, so that a family that has blended [into the Jewish people] beyond recognition shall remain that way (Kiddushin 71a) . +In other words, through charity it is possible to remedy the theft, which is the same aspect as a family that has blended beyond recognition. Since he robs the souls of his neighbor’s sons and daughters and takes his wife, as explained above, it is therefore an intermingled family. But charity rectifies this: it remains as it is, as they said, “a family that has blended beyond recognition shall remain that way.” This is “He will sit as a refiner and purifier of silver… refining them like gold and silver”—he will purge and refine the robbed silver and gold, which corresponds to the family that has blended beyond recognition. + +Section 9 + +9. This is what our Sages, of blessed memory, taught: Whoever marries a woman for money will have disreputable children (Kiddushin 70a) . +When a person marries for money, making money his goal, he is an idiot and a fool, for “A wise man’s heart is at his right, while a fool’s heart is at his left” (Ecclesiastes 10:2). That is, when someone wise marries, he turns to his right—i.e., to the Torah, which corresponds to the right, as it is written (Deuteronomy 33:2), “from His right hand He presented the fiery Law to them.” In other words, he marries a woman for the sake of Torah; that he might study Torah in purity, as our Sages, of blessed memory, said: One who wants to study Torah in purity should take a wife… (Menachot 110a) . +But “a fool’s heart is at his left.” He marries a woman for money, which corresponds to the left, as it is written (Proverbs 3:16), “and in her left hand, wealth and honor.” Thus we see that when he marries for money, he is a fool. He blemishes and loses his wisdom. As a result, “he will have disreputable children”—on account of his having blemished daat, the source of children. + +Section 10 + +10. And know, making money one’s goal creates enemies. Love is dependent on daat and intelligence, and so hatred grows strong mainly because the mind is confused and clouded. As it is written (Job 39:16-17), “She is callous toward her children, as if they were not hers… because God deprived her of wisdom”—i.e., she feels no love for her children because she is lacking wisdom. +Thus, when one’s mind is clouded, enemies are nourished and strengthened. They are empowered in proportion to the measure of confusion and clouding of the mind that results from one’s desire for money. Sometimes, this gives rise to enemies whose hate is without cause. A person becomes foolish, his mind becomes clouded, and enemies become strong in proportion to his desire and striving for money. +Now, as long as his mind remains clouded, the enemies that gain strength from there—i.e., from the clouding of the mind—are enemies with daat and thought. There is reason to their hatred. Although this daat corresponds to a clouded mind, which is the primary source of hatred, [the enemies] nevertheless have a reason for their hatred, since the clouding is still in the mind. +But know, occasionally a person’s lusting for money is so great and he becomes so foolish, that the mind cannot bear all the clouding. Eventually, it emerges as hair, since the hairs are the extraneous elements of the mind, as is known. +Then, also the enemies that stem from there—i.e., from this clouding, the aspect of the extraneous elements of the mind, the hair—are enemies whose hate is without cause. They have no reason for their hatred, because they do not come from even the clouding in the mind, but from the mind’s extraneous elements, the aspect of the hair. Therefore, their hatred has neither reason nor the daat of even a clouded mind. They are merely enemies whose hate is without cause. This is as in “More numerous than the hairs of my head are those who hate me without cause” (Psalms 69:5), since enemies whose hate is without cause come from the aspect of the hair, the extraneous elements of the mind, as explained above. +And although also the mind of a wise person contains extraneous elements, the aspect of hair—know, that for one who is wise, his mind’s extraneous elements and saar (hair) are the aspect of a shaar (gate); [the punctuation] above the letter shin is on the right. His mind’s extraneous elements are the aspect of “gates.” He uses them to open the gates of wisdom and daat in devotion to God. +Because people cannot relate to his essential intellect such that they benefit from its light, he must cover and conceal himself. He has to humble himself with trivial and lowly matters in order that people might benefit from him; that he might open for them the gates of wisdom and knowledge in order to bring them closer to God, as in “Evildoers will be brought low before good people, and the wicked at the gates of the tzaddik” (Proverbs 14:19). In order to subdue evildoers and bring them low before good people, one has to bring the wicked before the tzaddik’s gates—which in the tzaddik’s case is the aspect of the mind’s extraneous elements, the hair. Thus it is that the hair of a person who is wise is the aspect of a shaar; [the punctuation is] on the right. But for the wicked fool they are actual saar; [the punctuation is] on the left. This is the aspect of “a wise man’s heart is at his right, while a fool’s heart is at his left.” +Therefore our Sages, of blessed memory, said: Whoever marries a woman that is improper for him, Eliyahu binds him [and God lashes him] (Kiddushin 70a). He who marries a woman that is improper for him is unquestionably dissatisfied with his lot: with his money, with the wife of his youth. Instead, he chooses that which is not his, that which is not proper for him. As a result, he is the aspect of extraneous elements, the hair, as explained above. Eliyahu is therefore assigned to punish him. For he is “a hairy man” (2 Kings 1:8). He is appointed over this aspect of the hair, to execute judgment through it. +And so our Sages, of blessed memory, said: “Eliyahu binds him and God lashes him.” This alludes to the mind and the extraneous elements of the mind. “Binds him” corresponds to the mind, the aspect of tefilin. This is as in “a king is bound in the ReHaTim (locks)” (Song of Songs 7:6)—in the RaHaTei (conduits) of the mind (Tikkuney Zohar #6, p.21b). As is brought there, this is the aspect of tefilin. “Lashes him” corresponds to the mind’s extraneous elements—the straps, which are the extraneous elements of the mind. {The intelligent will discern that these two lessons—this one, “The Gravity of the Prohibition against Robbery,” and Lesson #68, concerning losing one’s wealth on account of anger—are linked and related. They are joined in Lesson #59, “A Chamber of Holiness,” where in the course of the teaching both these topics are brought in brief. Study there well.} + +Torah 70 + + + +Section 1 + +“Vayehi Bayom HaShemini (On the Eighth Day) Moshe summoned Aharon, his sons, and the elders of Israel.” (Leviticus 9:1) +All things are on the earth. Empirically we see that everything originates from the earth, and that all things and creatures move or rest on the earth. They cannot possibly detach and move away from the earth unless there is a countering force: someone exerting force on the thing, taking it from its place on the earth and distancing it from there. +The extent to which something moves away from the earth is in proportion to the strength of the countervailing force. But afterwards, when the countervailing force is depleted, the thing returns to the earth. For example, if a person throws some object skyward, his strength exerts force on the object and detaches it from the earth. The force he exerts on the object and how high he throws it is in proportion to his strength. But afterwards, when the countervailing force that he exerts is depleted, the object returns and falls to the earth. +This is because the earth has a gravitational pull and draws everything to itself. Were it not so, nothing could exist on it; things would just fall off. For [the earth] is round, with people settled on all its sides, as is known. However, it has an attracting force. Thus when the countervailing force is exhausted and the object returns and falls down to the earth, the closer it comes, the faster it flies and falls downward. This is because it is coming closer to [the core of] the earth’s gravitational pull, and so falls with greater speed. +Now, the tzaddik is the aspect of the abovementioned dust. For he is the world’s foundation, as it is written (Proverbs 10:25), “the tzaddik is the foundation of the world.” All things stand on him, and he has an attracting force through which he draws everything to himself. +There is only one such tzaddik in the world. He is the world’s foundation, from whom all things are drawn. Even all the other tzaddikim are merely his offshoots, each one commensurate with his level. One is a direct offshoot; another, an offshoot of an offshoot. For this unique tzaddik is humble and modest. He makes himself like dust, as in “I am [but] dust and ashes” (Genesis 18:27). This is why he is “the foundation of the world”—i.e., the aspect of dust, on which everything exists. Hence our request: “and may my soul be like dust to all” (Amidah Prayer)—like dust, it should have an attracting force for drawing everything to it, as explained above. +And this tzaddik draws every influx of bounty <to himself and> into the world; this being the aspect of “gold dust” (Job 28:6). <In other words, someone who is the aspect of “gold dust,” all bounty is drawn from him>. Therefore, anyone who gives charity to this tzaddik is blessed immediately. He has sown seeds in earth whose yield is copious, as in “Sow for yourselves seeds of charity, and you will reap in accord with kindness��� (Hosea 10:12) . +But if one gives charity to someone who is not the aspect of dust, it brings no reward <whatsoever>. This was how Yirmiyahu cursed the people of Anatot (Jeremiah 18:23): “[O God…] act against them in the time of Your anger”—trip them up through those who are unworthy (Bava Kama 16b). They are not the aspect of dust, <as explained above,> and so the charity one gives them sows no seeds at all. +Now, by right, everyone should be drawn to this tzaddik who is the aspect of dust, which has the attracting force. However, the countervailing force detaches and distances them from him. In other words, there are individuals who, through their words and deeds, keep others detached and far removed from the abovementioned tzaddik. Their distance from the tzaddik is in proportion to the strength of the countervailing force. But afterwards, when this countervailing force is depleted, they return and draw close to the tzaddik who is the aspect of dust. This is because when the countervailing force is exhausted, they return to the dust—to the abovementioned tzaddik who has an attracting force, as explained above. +Thus there are some people who are very far from the tzaddik, because they are still under the influence of the countervailing force that pushes them away. But afterwards, when the countervailing force is depleted, they return and get close. This is why when a person travels to the tzaddik, we see that the closer he comes to the tzaddik’s location, the greater is his yearning. This is because he is moving closer to [the essence of] the attracting force, as explained above. + +Section 2 + +2A. This is the concept of the Tabernacle. The Tabernacle had an attracting force for drawing Godliness to the site in which it stood, as in “Draw Me; we will run after You” (Song of Songs 1:4). Specifically “we will run after You,” since the closer one comes to it, the faster one runs, on account of the attracting force. +As the Midrash (Shemot Rabbah 31:10) brings: The word MiShKaN (Tabernacle) connotes MaShKoN (a guarantee). It is a guarantee for the Jewish people that the Divine Presence will dwell in their midst even if they transgress, God forbid, as it is written (Leviticus 26:11): “I will set My Tabernacle in your midst, and My soul will not detest you.” Thus we find that the SheKhiNah (Divine Presence) dwells with Israel because of the miShKaN. Hence MiShKaN is etymologically similar to “MaShKheiNi (Draw Me)…,” since it had a koach haMoSheKh (attracting force) for drawing Godliness to the site on which it stood. +Therefore, no one can erect the Tabernacle but the tzaddik who is the aspect of dust. This is the aspect of Moshe, who was the most humble of all men. Thus it is written (Exodus 40:18), “Moshe erected the Tabernacle.” No one else could put it up it. For only that tzaddik who is the aspect of dust, the attracting force, could erect the Tabernacle, the aspect of the attracting force for drawing Godliness, as explained above. +This is the meaning of what is written (Deuteronomy 7:7), “It was not because you were more numerous [than all the nations] that God desired you.” On this our Sages, of blessed memory, expounded: “It was not [because you were more numerous]”—but because you made yourselves less—“that God desired you.” They made themselves less and were self-effacing, and so became the aspect of dust, with its attracting force: corresponding to the Tabernacle, which draws Godliness. Therefore, “God desired you.” This is as in “I dwell with the humble” (cf. Isaiah 57:15). Through modesty, by which [the tzaddik] makes himself like dust, he acquires the attracting force for drawing God to himself, just like the Tabernacle. +2B. This is also the concept of glory mentioned in connection with the Tabernacle, as it is written (Exodus 29:43), “it will be sanctified with My glory”; and it is also written (ibid. 40:34), “and God’s glory filled the Tabernacle.” Whatever glory people have in this world, from the small to the great, they receive it exclusively from this tzaddik who is the aspect of dust/the Tabernacle, from whom everything is drawn. This is because all glory and greatness are solely with the tzaddik. Everyone else receives from him, as it is written: Wherever you find His greatness, there you find His humbleness (Megillah 31a). Thus we find that where there is modesty and humility, all glory and greatness reside, as it is written: “I dwell with the humble.” +Therefore, all leaders in the world receive their glory by means of this tzaddik who is the aspect of dust. The renewal of <authority and> glory are likewise [from him]. Every time that glory is renewed—that this official receives a new appointment, thus renewing authority and glory—it is entirely by means of this tzaddik. For commensurate with the manner in which he each time erects the Tabernacle, which is the source of glory, as in “and God’s glory filled the Tabernacle,” glory and authority are renewed accordingly. + +Section 3 + +3. This is [the explanation of the opening verse]: “On the eighth day Moshe summoned Aharon, his sons, and the elders of Israel.” When the tzaddik has to summon the nation’s leaders, he does so by erecting the Tabernacle, <from which all> glory comes. This summons them, because they all come in order to receive glory <and authority> from him. This is: “On the eighth day” Moshe erected the Tabernacle, and through this “Moshe summoned Aharon, his sons, and the elders of Israel”—all the leaders of the nation, from small to great. By erecting the Tabernacle he summoned all the nation’s leaders, who correspond to “Aharon, his sons, [and the elders of Israel].” +And this is the meaning of what our Sages, of blessed memory, taught: Nissan is the New Year for kings (Rosh HaShanah 2a). It was then that the Tabernacle—the source of the glory of kings, and of all officials and leaders—was erected. This is why the Tabernacle was erected specifically on the New Moon—for this is the concept of ROSh ChoDeSh (the New Moon), from which all the ROShim (leaders) nitChaDShim (are renewed)—and especially the New Moon of Nissan, the New Year for kings. + +Torah 71 + + + +Section 1 + +Know, Sh’kasheh Me’od Lihiyot Mefursam (It is Very Difficult to be Famous). Being widely known causes a person great harm. There are times when it requires that he suffer on behalf of the masses, as it is written (Isaiah 53:5), “and through his wounds we were healed.” On account of his fame, he is in the category of “Therefore, I will give him a portion from the many” (ibid. 53:12). He therefore has to suffer on behalf of the many, since it is said of him: “and through his wounds we were healed.” Nevertheless, some people are meant to be famous, and [Heaven] makes them, in particular, widely known. +However, there are certain tzaddikim who accept suffering upon themselves of their own accord, for the sake of the Jewish people. By doing so, they exchange the spiritual influx; as explained above, in Lesson #63:3, concerning the verse “with two it would conceal its face.” See there. + +Torah 72 + + + +Section 1 + +There are times when a person has a thought of returning to God. At that moment he becomes an upright individual. Following this, he seeks to act on his heart’s arousal to repent and so wants to travel to the tzaddik. But once he is on the way, the evil inclination rises up against him and his original enthusiasm abates. And then later, when he comes to the tzaddik, the evil inclination’s assault against him is even greater, so that he loses his enthusiasm altogether. Do not be troubled by this; do not let your thoughts about this confuse you. +Know, the reason for this is that when he originally had a thought of returning to God, on account of the good that was awakened in him, the action he took at that moment killed his [evil] inclination. His former evil inclination was eliminated: he killed it through the thought of repentance and the act of that moment. But afterwards, when he wants to travel to the tzaddik, a different evil inclination rises up against him. This is because “anyone who is greater than his fellow man, his [evil] inclination is also greater” (as our Sages, of blessed memory, taught in Sukkah 52a). He now has a stronger evil inclination than previously. Therefore, unless he strengthens his resolve against it, this new evil inclination will gain the upper hand and his original enthusiasm will abate. He needs to fight anew, even harder, against this new evil inclination that he encounters. + +Section 2 + +2. The evil inclination has many different forms. There are base and materialistic people whose evil inclination is likewise base and vulgar. For the majority, their evil inclination is the blood itself—i.e., the blood in the [heart’s] left ventricle, which is quite strong. The turmoil that these people experience stems primarily from the turbidity and muddle of the blood. In truth, anyone with even a minimum of clear spiritual awareness regards this evil inclination as immense foolishness and madness. He does not have to muster any resolve in order to defeat it. +And even that which the general populace considers a severe test, such as sexual temptation, to him is mere folly. He does not consider it a test at all. This is the case for anyone who has any spiritual awareness and some slight conception of the greatness of our Lord, the Creator, may His Name be blessed. As it is written (Psalms 135:5), “For I know that God is great, that our Lord is above all heavenly powers.” It is impossible to explain this by either the written or spoken word. For God’s greatness is known to each individual only commensurate with what he can estimate in his heart, as is written in the holy Zohar (I, 103b): “Her Master is known at the Sh’ARim (gates)” (Proverbs 31:23)—each person commensurate with what he can ShAeR (estimate) in his heart. Thus, when someone merits estimating in his heart God’s greatness, there is certainly nothing that is considered a test vis-à-vis this, nor does he have to muster any resolve concerning it. +However, there is a form of evil inclination that is a holy angel. It is nonetheless an evil inclination and one has to strengthen one’s resolve and flee from it—i.e., [from] the aspect of severities and the aspect of judgments. The spiritually aware individual has this [form of] evil inclination—i.e., severities and judgments—and he must overcome it and temper the judgments so that there is only absolute good. For anyone to be absorbed in the place he is meant to be absorbed—i.e., in the Infinite One, where it is entirely good, and where there is no judgment, God forbid—he himself must be absolutely good and mitigate all the severities and judgments, which are the evil inclination of on high. +It was in this that David blemished with Batsheva. For certainly it cannot be said that David sinned physically, out of lust, God forbid. As David himself has said: “and my heart is hollow within me” (Psalms 109:22). He had utterly killed the vulgar evil inclination and subdued the blood in the left ventricle. Our Sages, of blessed memory, taught as well: Anyone who says David sinned is nothing but mistaken (Shabbat 56a). And even this minor blemish and slight transgression that did transpire, as brought—it, too, certainly was not caused by desire, turbid blood, God forbid, which is the source of illicit sexual desire. Rather, his blemish was on high, in the severities. He had not mitigated the evil inclination of on high—i.e., the severities and judgments. And even this was in a most subtle sense, since Batsheva was destined for David. +This is also the meaning of what was said of David (1 Chronicles 22:8): “you shall not build a House to My Name, because you have shed much blood.” In other words, he had not mitigated the severities, and therefore did not merit building the Temple. Even though it was God’s war that he fought, nevertheless, in the most exalted levels on high, that place into which one has to be absorbed—i.e., in the Infinite One—there is absolute good. Thus one has to be comprised of nothing but good, without any judgments at all. + +Section 3 + +3. This is also the meaning of: Even the Supernal Crown is dark in comparison to the Cause of Causes, as in (Psalms 82:5), “They do not know or understand; they walk about in darkness.” This is the holiness of on high, which is the evil inclination of the abovementioned holy tzaddikim. {Also on high, in connection with God {so to speak}, we find the aforementioned form of evil inclination. As our Sages, of blessed memory, expounded: “At first, it aro se in thought to create the world with the Attribute of Judgment,” which corresponds to the evil inclination, as explained above. But afterwards, so to speak, He broke the evil inclination and “included also the Attribute of Compassion…” (Yelamdeinu, Bereishit 1). And from this, the power to break the evil inclination evolved and descended below. For without this, we would have been powerless to break the evil inclination. This is likewise how this expression is explained in the Talmud, where [the Sages] said: This itself is His great might, that He subdues His inclination in showing extraordinary patience to the wicked (Yoma 69b). Thus we find the abovementioned matter explained: God’s suppressing the Attribute of Judgment and showing patience is, for Him, the aspect of breaking the evil inclination. See also the many places in the Zohar which clarify that the Attribute of Judgment is {the root of} the aspect of the evil inclination.} +The same is true of King Shlomo, of blessed memory, who married the daughter of Pharaoh and many other non-Jewish women. It is certainly inconceivable that this was the work of the vulgar evil inclination, since he was genuinely wise, as it is written (1 Kings 5:11), “For he was wiser than all men.” And we have already established the rule that for someone with but a minimum of genuine wisdom, this temptation is not considered a test at all. Even if a beautiful woman propositions him in a secluded place, so that he has the ability to satisfy the desire, he regards this as but foolishness and madness. He does not consider it a test at all. +As for that which is said in the Torah in praise of Yosef the Tzaddik for having withstood the test, this involves a mystery. For the essential test is in the abovementioned aspect of mitigating the severities, in order to defeat the evil inclination of on high. It is not in order to defeat the vulgar evil inclination, which is not a test at all. Similarly, Shlomo’s blemish was in this aspect alone, as explained above. + +Section 4 + +4. Therefore, when someone is beset by judgments, God forbid, and experiences some misfortune, may the Compassionate One spare us, he must make every attempt to get free of the evil inclination. This is because the evil inclination stems primarily from the judgments. For even the coarse and vulgar evil inclination of turbid blood certainly has a root more exalted than itself. And this higher evil inclination likewise has a root, since there are many different forms to the evil inclination. {There is even a strong evil inclination associated with getting closer to God. {That is to say, there are times when too much enthusiasm beyond the proper limits stems from the evil inclination. This is the aspect of “lest they break through,” as explained also elsewhere. When one begins getting closer to God, one experiences a strong evil inclination. Thus at the Giving of the Torah, God cautioned Moshe: “Go down and warn the people, lest they break through to God in order to see” (Exodus 19:21). For the Jewish people were then on a very high spiritual level and it was necessary to warn them of the evil inclination associated with getting closer to God.} +There is also an evil inclination that is not as vulgar, which does not stem from turbid blood. It is, rather, the aspect of a fine husk. And even this is still not the evil inclination of the holy ones who possess wisdom and awareness. Theirs is only the evil inclination of on high, which is a holy angel, the aspect of severities and judgments. This [last form of evil inclination] is the ultimate supernal root of all the evil inclinations: from the highest evil inclination to the lowest—the vulgar and polluted, the foolish, idiotic and stupid evil inclination [of] turbid blood. Therefore, when a person is beset by judgments, since the severities and judgments—the source of every evil inclination—assail him, then his own evil inclination greatly increases its assault on him. Thus he needs to muster greater effort and resolve to [defeat] it. +And know, most people’s evil inclination, which is [their] turbid blood, is foolishness, madness and a great stupidity. As [our Sages] taught: A person does not sin unless a spirit of foolishness enters him (Sotah 3a). For in truth, there is a foolish spirit of sin that is wiser than everyone, and even so it is a spirit of foolishness. However, this spirit of foolishness of the majority of people is genuinely foolish, daft, idiotic and mad. +Indeed, one can see that there are many people who experience idolatrous thoughts. There are those who, when they get up to pray, an idolatrous image materializes in front of them. And even though they themselves know that it is not real, it still overwhelms them. The form takes shape and stands opposite them, and it is very difficult for them to remove it from their imagination and thoughts. Now, see, is there any greater foolishness and madness than this? +It is certainly very difficult for someone overcome by these illusions to escape them and remove them from his thoughts. The more he exerts himself, shaking and throwing his head back and forth, the more these illusions assail him. This is the nature and specialty of these polluted evil inclinations: the more one wants to overcome these thoughts, the stronger they make themselves. It is like a person escaping from something, who looks over his shoulder at the thing he is fleeing. The thing then attacks him even harder, since he has not taken his mind off of it. On the contrary, he repeatedly looks behind him, at this thought. Understand this. +This is known to anyone who has become trapped in this and has these thoughts, may the Compassionate One spare us. And with this everyone can understand that it is immense foolishness and madness, and that it comes only from turbid blood—from the turbidity and confusion of the mind. Everyone knows that idolatry is not real, and even so it is very difficult to remove one’s thoughts from it because one’s mind has already become very turbid and confused. It is the same for the promiscuous thoughts that most people have, especially when one is visually stimulated, as when crossing paths with a woman that appears in one’s view. When a person wants to be upright and has no desire for these thoughts, and so shakes his head hoping to remove the thoughts from himself, they assail him all the more. +In truth, for someone with spiritual awareness, this is immense foolishness. He in no way considers his not having undesirable thoughts from this as an accomplishment, nor has he any need whatsoever to throw and shake his head. Just as for the majority of people these thoughts of idolatry are foolishness and madness, promiscuous thoughts are foolishness for him. Thus we find in the Zohar (III, 84a) that when Rabbi Shimon bar Yochai happened to see some beautiful women, he said, “Turn not to false gods” (Leviticus 19:4)—for they are the aspect of false gods; just as idolatrous thoughts are universally recognized as foolishness, these promiscuous thoughts are likewise foolishness and madness. +Therefore, the main way to remedy this for someone who has become trapped and experiences these thoughts—whether thoughts of sex or idolatry, God forbid—is only by his sanctifying and purifying his body, so as to spiritually refine and purify his blood. And he should go to a true sage who will guide him on the path of repentance, the path of wisdom, [with] proper counsel for every matter. This will subdue his [spiritually] uncircumcised heart “and he will be healed” (Isaiah 6:10). However, as long as he has yet to sanctify and purify his body, increasing his resolve and exertion affords him no remedy. Attempting to remove the thoughts causes him much suffering, since they become stronger and stronger. + +Section 5 + +5. Depression, too, is very harmful and strengthens the coarse and vulgar evil inclination. Thus, on the contrary, if a person wants to be God-fearing and to pray, and does not want these bad thoughts, he should ignore them entirely. Their presence should not matter to him. Rather, he should attend to what he is involved in—be it Torah or prayer or business—and pay no attention at all to [these thoughts]. +This is like the story I heard about a certain person who, when he got up to pray, would imagine a non-Jewish idolater appearing and standing in front of him. He suffered terribly from this. The more he tried to overcome and remove this thought, the more it gained the upper hand. A sage advised him to not be concerned about it; to let the idolater stand there, and even so to go about his business and pray. By doing so, it would leave him. This, however, is only a temporary solution; for as long as he still has not sanctified his body. For the main thing is to sanctify and purify himself. And he should go to a sage, who will provide him with proper counsel for every matter, as explained above. + +Torah 73 + + + +Section 1 + +“Ki Taavor Ba’Mayim (When You Pass through Water), I am with you.” (Isaiah 43:2) +Behold, the Torah is hidden and revealed. The Holy One, blessed be He, is likewise hidden and revealed. In other words, that which is revealed to us is the garment and outer element, while that which is concealed from us is the inner element. Every person should stir himself to perceive the inner element, that which is concealed from him. +However, how can he attain that which is hidden from him? Through sincere prayer: by powerfully and firmly fixing his thoughts on the words of prayer. For the Holy One desires the prayers of the tzaddikim (Chullin 60b). Why? Because God “loves kindness,” and He wants to constantly provide an influx of bounty and blessings. Yet bounty cannot descend except by means of the vessel known as ANiY, as is said (Numbers 6:27), “and ANiY (I) will bless them.” +Every Jew fashions the aforementioned vessel when he prays in the manner that binds thought to speech. For each member of the Jewish people is called a tzaddik, as is said (Isaiah 60:21), “Your people are all tzaddikim.” And the tzaddik is referred to as ALePh, as connoted by “ALuPheinu (Our great ones) are acceptable” (Psalms 14:14) . +The Nun refers to speech. This is because speech is Malkhut (Kingship), as in “Malkhut is the mouth” (Tikkuney Zohar, Introduction, p.17a). Thus Malkhut is called NuN, as it is written (Psalms 72:17), “may his name yeNoN,” and Rashi explains: [yenon] connotes kingship. +And the Yod is formed by the thought that one attaches to speech, as explained above. This is because thought is referred to as Yod, as it is written (Exodus 15:1): “Then Moshe Yashir (will sing),” and Rashi comments: “Yod connotes thought.” +The vessel known as ANiY is thus completed. The bounty then descends, and God’s desire is fulfilled, since “He loves kindness.” This is the reason that the Blessed One desires their prayers. + +Section 2 + +2. And it is known that whoever receives pleasure from someone else is referred to as “feminine” vis-à-vis that other person. We see from this that when God receives pleasure from the prayers of the Jewish people, He becomes, as it were, feminine vis-à-vis them. This is as it is written (Numbers 28:8), “it is ISheH (a fire-offering), a pleasing aroma to God.” Through the pleasing aroma that God receives from the Jewish people’s prayers He becomes the aspect of IShaH (a woman). Thus “the woman shall court the man” (Jeremiah 31:21), and as a result the inner element becomes the outer element. {See above, Lesson #15, Or HaGanuz (Hidden Light), which likewise explains this matter.} +This is also the explanation of the [opening] verse: {“When You taavor (pass through) water, Aniy (I) am with you.”} +When You taavor water—The word taAVoR connotes revelation, as it is written (Exodus 12:23), “Then God will AVaR (pass through) to strike Egypt,” which Onkelos renders as: “God will reveal Himself….” And water [in this verse] refers to nothing other than Torah (Bava Kama 82a). Thus, the explanation is: When you want the concealed elements of the Torah to be revealed to you. +Aniy am with you—That is, make sure that you fashion the vessel known as ANiY, as explained above. + +Torah 74 + + + +Section 1 + +“Rumah Al Hashamayim Elohim (You are Exalted, O Lord, above the heavens); Your glory is over all the earth.” +Behold, each person has to heal his soul; in other words, he must elevate it to its root. +How <can he elevate it>? + +Section 2 + +2. Now, there are two types of judgment. The first is impure judgment, the aspect of the Serpent polluting Chavah. The other is holy judgment, as it is written, “those whom God loves, He rebukes.” +Coming closer to God begins with rejection. As our Sages, of blessed memory, taught: Whoever betters himself in this world, is judged more strictly on high. This is constricted consciousness, as in “Avraham begot Yitzchak.” Avraham is lovingkindness. Yitzchak is strength, “the Dread of Yitzchak.” This lovingkindness is clothed in strength, as it is written, “with the saving strengths of His right arm.” It is likewise said, “For his lovingkindness toward us has grown strong.” +This is also the meaning of YiTZChaK being the aspect of Elohim, as it is written, “Elohim has brought me TZChoK (laughter).” He stems from the aspect of SaRah, the trait of malkhut (kingship), as Rashi explains: sheh’SaRah (since she ruled) over the entire world. And the judgment of the malkhut (government) is judgment. Malkhut is called tzedek (justice), as it is written: TZeDeK is MaLKhut of Holiness—”MaLKi-TZeDeK, MeLeKh (King) of Shalem.” +This is constricted consciousness. It is the aspect of “[Yitzchak’s] eyes grew dim and he could not see,” which corresponds to darkness, <to night, as in> “and the darkness He called night.” Thus it also corresponds to the soul, as is written, “My soul longs for You in the night.” + +Section 3 + +3. Each person must proceed from constricted to expanded consciousness. When one attains expanded consciousness, it is the aspect of “Then the eyes of both of them were opened”—and Rashi comments: This refers to wisdom. This is as Scripture states, “Then God saw that the light was good”—and “good” [in this verse] refers to nothing other than the Torah. +Now, these two aspects correspond to Hoshana Rabba and Simchat Torah, which are Yitzchak and Yaakov. +Hoshana Rabba is the aspect of speech-without-wisdom. It corresponds to the willow, because the willow resembles the lips. As we find in the holy Zohar: There are individuals who study Torah, who lack knowledge and so stammer the words. Yet each word ascends on high and the Holy One, blessed be He, delights in it. He takes it and plants it on the banks of that brook, so that huge trees, known as “willows of the brook,” are created from these words. +And Simchat Torah is the aspect of speech-with-wisdom. It is the soul’s life-force, as it is written in the Zohar: Worthy are those who know the paths of the Torah, who endeavor [to fulfill] it in an upright manner. They plant a tree of life on high, which has the power to heal…. +This is as it is written, “a benevolent sun with healing in its wings.” “A sun” alludes to Yaakov, who is the aspect of both speech-with-wisdom and a tree with the power to heal. This is as the verse states: “God, the Lord, is sun and shield.” For Yitzchak and Yaakov are the aspects of judgment and compassion. +This is the meaning of “The light of the moon will be like the light of the sun.” The moon corresponds to Yitzchak, while the sun corresponds to Yaakov. + +Section 4 + +4. The indicator by which a person knows whether his aspect of judgment is impure or holy <is> prayer. [Judgment is holy] when it does not involve cessation of prayer. As our Sages, of blessed memory, taught: Which are the afflictions of love? Those [afflictions] that do not involve cessation of prayer; as it is said, “Blessed is the Lord Who has not turned away my prayer or His lovingkindness from me.” Prayer corresponds to the face, as it is written, “Chizkiyahu turned his face <to the wall> and prayed.” This is as it is written, “You concealed Your face; I was terrified.” + +Section 5 + +5. And this is the meaning of Rashi’s comment: Because the scoffers of the generation were saying, “Sarah is pregnant by Avimelekh,” who is the element of impurity. The Holy One thus formed the features of Yitzchak’s face similar to [Avraham’s], so that everyone admitted that “Avraham begot Yitzchak.” The explanation is: The judgment is holy judgment; it was from the element of Avraham that Yitzchak <was born>. +This judgment, which is the soul, has two aspects: Yaakov, who is speech; and Esav, who corresponds to the impurities, which is “a soul that transgresses.” This is as Rashi comments on “These are the descendants of Yitzchak, Avraham’s son”: Yaakov and Esav. And when it [i.e., the soul] attains the aspect of YaAKoV—namely wisdom, as it is written, “YaAKVeiny these two times,” which Onkelos renders as “he outwitted me”—it is healed, as it is written, “a benevolent sun with healing in its wings.” This is as it is written, “The Torah of God is perfect, restoring the soul.” +Speech-without-wisdom is called tzedek, as it is written (Psalms 58:2), “you ought to be speaking tzedek (justice).” But when it [i.e., the soul] attains the aspect of Yaakov, namely wisdom, [tzedek] is called tzedakah. This is the explanation of the verse, “It is I, Who speaks with benevolence, [Who is] abundantly able to save.” In other words, the soul, which previously had been without wisdom, is saved by means of benevolence—i.e., speech-with-wisdom. + +Section 6 + +6. This is also the explanation of the verse, “It shall be a healing for your navel,” which is the trait of malkhut . +When one attains the aspect of wisdom, the soul is rectified and he elevates it to its root. This is because the drop of seed is drawn from the mind, and “the mind is wisdom.” + +Section 7 + +7. All the devotions with which man must serve the Creator are only in order to reveal His glory. And glory refers to wisdom, as it is written, “and if I am an av (father), where is My honor?” AV is wisdom, as it is written, “AVreikh (viceroy),” which Rashi explains as “av in wisdom.” +Wisdom renews the worlds. For the Holy One, blessed be He, created the worlds with the Torah, and the Torah is called Wisdom; and Israel arose first in [God’s] thought. Thus when the soul attains wisdom, the world is renewed. +Yaakov is the aspect of the heavens. + +Section 8 + +8. This is the explanation of the [opening] verse: {“You are Exalted, Elohim (O Lord), above the heavens; Your glory is over all the earth.”} +You are exalted, Elohim, above the heavens—When a person elevates the soul—namely, the aspect of Elohim, holy judgment—to the aspect of Yaakov—namely, the heavens, the aspect of wisdom—then +Your glory is over all the earth—His glory is revealed. + +Section 9 + +9. {I did not hear this lesson directly from the Rebbe's holy mouth. As mentioned above, it is leshon hachaveirim. One who studies it will see that the language is very confused. Much is missing, and even that which has been recorded is lacking order. Therefore, I decided to explain this somewhat, according to what I was able to understand from the words recorded here. As follows:} +“Rumah Al Hashamayim Elohim (You are Exalted, O Lord, above the heavens;) Your glory is over all the earth.” (Psalms 57:6) Each person has to heal his soul; in other words, he must elevate it to its root. This is accomplished by laboring in the study of Torah until one succeeds in knowing and understanding it. + +Section 10 + +10. There are two types of judgments: impure judgment, the aspect of the Serpent polluting Chavah (Shabbat 146a) ; and holy judgment, the aspect of “those whom God loves, He rebukes” (Proverbs 3:12) . +This is the aspect of rejection that is the beginning of coming closer to God, as our Sages, of blessed memory, taught: Whoever betters himself in this world is judged more strictly on high (Taanit 8a). In other words, when a person wants to be righteous and come closer to God, they justify judgment against him—i.e., he is beset with judgments and afflictions. +These judgments and afflictions appear to be a rejection, as though they want to deter him from his devotions, God forbid. In truth, being turned away [like] this is the essence of coming closer, since these judgments and rejections are for his benefit. This is as in “those whom God loves, He rebukes,” so that they should withstand this test and intensify their efforts to draw even closer. {See elsewhere that the purpose of these obstacles is for the sake of desire. This is explained also in a number of other places.} Therefore, this judgment is holy judgment, nevertheless it is the aspect of constricted consciousness, which is where judgment’s hold is strongest, as is known. + +Section 11 + +11. This is the meaning of “Avraham begot Yitzchak” (Genesis 25:19). Avraham is lovingkindness. Yitzchak is strength, as in “the Dread of Yitzchak” (ibid. 31:42). In other words, holy judgment, which corresponds to Yitzchak, is born to and extends from Avraham, who is lovingkindness. For in truth, this judgment embodies great lovingkindness, because it is for his benefit, as in “those whom God loves, He rebukes,” as explained above. +And this is the meaning of “with the saving strengths of His right arm” (Psalms 20:7). Clothed within the strengths and judgments is “the saving of His right arm,” the aspect of lovingkindness. This is because this judgment extends from lovingkindness, as in “Avraham begot Yitzchak.” It is also the meaning of “For His lovingkindness toward us has grown strong” (ibid. 117:2). The strengths are, in fact, kindnesses—so that through them, he might come closer to God, as explained above. + +Section 12 + +12. Nevertheless, each individual must see to mitigate this judgment, because judgments are from the aspect of constricted consciousness. Every person must progress from constricted to expanded consciousness, and by doing so mitigate judgment, the aspect of Yitzchak. YiTZChaK corresponds to judgment, the aspect of [the Holy Name] Elohim, as it is written (Genesis 21:6), “Elohim has brought me TZChoK (laughter).” For Yitzchak was born to Sarah, who corresponds to Malkhut, as Rashi explains: She was named SaRah sheh’SaRah (since she ruled) over the entire world (Genesis 17:15, based on Berakhot 13a). And Malkhut is judgment, as in: The judgment of the malkhut is judgment (Gittin 10b) . +Judgment is strongest when it is in the aspect of constricted consciousness. It is then that the malkhut is called tzedek (justice), as is known. For TZeDeK is MaLKhut of Holiness (Tikkuney Zohar, Introduction, p.17b), the aspect of “MaLKi-TZeDeK, the MeLeKh (king) of Shalem” (Genesis 14:18). And when Malkhut corresponds to tzedek, constricted consciousness/judgment prevails. This is the source of the judgment associated with Yitzchak, the aspect of darkness, as in “[Yitzchak’s] eyes grew dim and he could not see” (ibid. 27:1), which is the aspect of night, as in “and the darkness He called night” (ibid. 1:5). Thus it also corresponds to the soul, as in “My soul longs for You in the night” (Isaiah 26:9) . + +Section 13 + +13. Each person must proceed from constricted to expanded consciousness and mitigate the judgment that stems from constricted consciousness. +When one attains expanded consciousness, it is the aspect of “Then the eyes of both of them were opened” (Genesis 3:7)—and Rashi comments: This refers to wisdom. For [judgments] are mitigated primarily by means of wisdom, expanded consciousness: that is, knowledge of the Torah. Thus the Torah is called light, {as in “Torah is a light” (Proverbs 6:23)}. It is also written (Genesis 1:4), “Then God saw that the light was good”—and “good” is nothing other than the Torah (Berakhot 5a). In other words, the Torah corresponds to light, the opposite of darkness, which is the aspect of judgment. For knowledge of Torah mitigates the judgment, as explained above. +The indicator by which a person knows whether his aspect of judgment is impure or holy <is> prayer. [Judgment is holy] when it does not involve a cessation of prayer. As our Sages, of blessed memory, taught: Which are the afflictions of love? Those [afflictions] that do not involve a cessation of prayer; as it is said (Psalms 66:20), “Blessed is the Elohim Who has not turned away my prayer or His lovingkindness from me” (Berakhot 5a). This is as it is written (Psalms 30:8), “You concealed Your face; I was terrified.” “Face” alludes to prayer, as it is written (Isaiah 38:2), “Chizkiyahu turned his face [to the wall] and prayed.” In other words, when there is a concealment of the face, God forbid—i.e., a cessation of prayer, God forbid—the judgment is severe, God forbid, as in “You concealed Your face; I was terrified.” + +Section 14 + +14. We see from this that Yitzchak is holy judgment, which extends from the element of lovingkindness, as in “Avraham begot Yitzchak,” as explained above. +And this is the meaning of Rashi’s comment on this verse: because the scoffers of the generation were saying “Sarah is pregnant by Avimelekh”—i.e., the element of impurity. In other words, the judgment associated with Yitzchak, who was born to Sarah, extends from the element of impurity, God forbid, namely Avimelekh. Therefore, the Holy One formed the features of Yitzchak’s face similar to Avraham’s, so that everyone admitted that “Avraham begot Yitzchak.” The explanation is: The judgment is holy judgment; Yitzchak was born from the element of Avraham, the aspect of lovingkindness, as explained above. + +Section 15 + +15. Now, the judgment associated with Yitzchak is mitigated through wisdom, which is knowledge of the Torah, as explained above. This is the aspect of Yaakov, who was born to Yitzchak. For the aspect of judgment/Yitzchak, which corresponds to the soul, begets two aspects: Yaakov and Esav. Yaakov corresponds to wisdom, to speech-with-wisdom, which is the aspect of mitigating the judgment associated with Yitzchak. Esav corresponds to the impurities and utter waste that devolve and descend from the aspect of judgment; he is the aspect of “a soul that transgresses” (Leviticus 5:17). This is: “These are the descendants of Yitzchak the son of Avraham” (Genesis 25:19)—and Rashi comments: Yaakov and Esav, as explained above. +Thus the judgment associated with Yitzchak is mitigated through Yaakov, the aspect of speech-with-wisdom. For YaAKoV corresponds to wisdom, as it is written (Genesis 27:36), “YaAKVeiny,” which Onkelos renders as “he outwitted me.” +There is speech-without-wisdom and also speech-with-wisdom. These two aspects correspond to Hoshana Rabba and Simchat Torah, which are Yitzchak and Yaakov. +Hoshana Rabba is the aspect of speech-without-wisdom. It corresponds to the willow, because the willow resembles the lips (Tanchuma, Emor 19). In the holy Zohar (III, 85b) it is found: There are individuals who study Torah, who lack knowledge and so stammer the words. Yet each word ascends on high and the Holy One, blessed be He, delights in it. He takes it and plants it on the banks of that brook, so that huge trees, known as “willows of the brook,” are created from these words. From this we see that “willows of the brook” are the aspect of speech-without-wisdom. This corresponds to Hoshana Rabba, which is the aspect of judgment, “the Dread of Yitzchak,” which extends from constricted consciousness. Thus the words are still without wisdom. +Simchat Torah, on the other hand, is the aspect of speech-with-wisdom. It is the soul’s life-force, as it is written in the Zohar (op. cit.): Worthy are those who know the paths of the Torah, who endeavor [to fulfill] it in an upright manner. They plant a tree of life on high, which has the power to heal. +This is the aspect of Yaakov, who corresponds to wisdom and expanded consciousness. He is the aspect of a healing for the soul, as in “a benevolent sun with healing in its wings” (Malachi 3:20). “A sun” alludes to Yaakov {as it is written (Genesis 32:31), “The sun shone for him”}. He is the aspect of wisdom, of speech-with-wisdom, which corresponds to the Torah, to Simchat Torah—which is a tree with the power to heal, as explained above. +This is the meaning of “YHVH, Elohim (God, the Lord), is sun and shield” (Psalms 84:12). “YHVH, Elohim” are the aspects of compassion and judgment, Yaakov and Yitzchak, who are “sun and shield.” This is also the meaning of “The light of the moon will be like the light of the sun” (Isaiah 30:26). The moon corresponds to Yitzchak, while the sun corresponds to Yaakov. One has to mitigate the judgment associated with Yitzchak, which is the moon, by means of the sun, which is Yaakov, so that the light of the moon resembles the light of the sun. + +Section 16 + +16. And then tzedek becomes tzedakah, as in “a benevolent sun with healing.” When Malkhut corresponds to judgment, it is called tzedek. Once mitigated by the aspect of Yaakov, it then becomes the aspect of tzedakah, “a benevolent sun,” which corresponds to speech-with-wisdom, as in “It is I,” God, “Who speaks with benevolence, and [Who is] abundantly able to save” (Isaiah 63:1). The soul that previously had been in the aspect of judgment is the aspect of tzedek, constricted consciousness, speech-without-wisdom. Its ascent from tzedek to tzedakah is its mitigation and salvation, as in “speaks with benevolence, and [is] abundantly able to save.” + +Section 17 + +17. This is the meaning of “The Torah of God is perfect, restoring the soul” (Psalms 19:8). “The Torah of God is perfect” alludes to the wisdom of the Torah, speech-with-wisdom. This is the primary mitigation, which corresponds to the healing of the soul, the aspect of “restoring of the soul.” This is as in “It shall be a healing for your navel” (Proverbs 3:8), which was said in praise of the Torah.“Le’ShaRekha (for your navel)” alludes to Malkhut, as in “sheh’SaRah (since she ruled) over the entire world,” because the judgment associated with Yitzchak extends from there. And the Torah is the healing and mitigation of this judgment, as explained above. +When a person attains the wisdom of the Torah, the soul is rectified and he elevates it to its root. This is because the drop of seed that leads to the soul’s birth is drawn from the mind, and “the mind is wisdom” (Tikkuney Zohar #70, p.123a). Israel first arose in [God’s] thought (Bereishit Rabbah 1:5), and thought is Wisdom, which is the root of the Jewish soul and of all the worlds. For the wisdom of the Torah is the root of all things. The Holy One, blessed be He, created the worlds with the Torah, which is called Wisdom, as it is written (Proverbs 8:12), “I, wisdom….” +And the soul’s attaining the wisdom of the Torah corresponds to the renewal of the world. All the worlds are renewed by means of wisdom, which is the Torah, as explained above. And then, when it [i.e., the soul] attains wisdom, God’s glory is revealed. This is the primary goal of all of man’s devotions. For the ultimate purpose of all the devotions with which man must serve the Blessed Creator is only in order to reveal His glory, {as it is written (Isaiah 43:7), “for My glory have I created it…”}. +And glory is revealed through wisdom, as it is written (Malachi 1:6), “If I am an av (father), where is My honor?” AV alludes to wisdom, as it is written (Genesis 41:43), “AVreikh (viceroy),” which Rashi explains as “av in wisdom.” + +Section 18 + +18. And this is the explanation of the [opening] verse: +“You are exalted, Elohim (O Lord), above the heavens; [Your glory is over all the earth].” +heavens—This alludes to Yaakov (as is brought elsewhere). This is when a person elevates the soul—namely, the aspect of Elohim, holy judgment—to the aspect of Yaakov—namely, the heavens, the aspect of wisdom. Then, +Your glory is over all the earth—His glory is thus revealed, as explained above. + +Torah 75 + + + +Section 1 + +“Yevarekheinu Elohim (May God Bless Us); and let the fear of Him [be unto] all the ends of the earth.” +Where there is the trait of NiTZaChon (having to always win), [there is] also conflict and strife. What is the origin of this trait? It stems from the blood with which one has not yet served God, as it is written, “and their NiTZCham (vital force) splashed,” which Rashi explains as “blood.” + +Section 2 + +2. The Holy One, blessed be He, found no suitable vessel to contain Israel’s blessing other than peace. Where there is conflict, there is an aspect of the peacemaker, which corresponds to the raising of mayin nukvin. For example, when a person has a difficult question—that itself is the aspect of conflict. The answer is the aspect of the peacemaker, which is raising mayin nukvin . +Occasionally, peace creates peace elsewhere, which is raising mayin nukvin to another place. + +Section 3 + +3. Torah and prayer are also the raising of mayin nukvin, which is peace, as it is written, “He will create an expression of the lips, peace.” +And [this is] “Who makes peace and creates everything,” since at the time of Creation worlds fell below. The worlds correspond to letters, which were scattered into many sparks. But raising the mayin nukvin of Torah and prayer combines the sparks, and through this a world is made. This is: “I will set peace in the earth”—the sparks ascend from the earthiness to make peace. And this is: “and to declare unto Zion: You are ami (My people)”—do not read ami, but imi (“with Me”), as My partner. He, too, is like one who creates heaven and earth with his words, as explained above. + +Section 4 + +4. This aspect [of refining the sparks] happens every day until the coming of Mashiach, until “And on that day His feet shall stand upon the Mount of Olives,” which is the aspect of the feet. Torah and prayer are, likewise, the aspect of standing. Torah—as it is written, “But as for you, stand here by Me;” “and they stood at the foot of the mountain.” Prayer—“Pinchas stood and prayed.” This is the aspect of the feet. The feet of Torah and prayer bring closer the aspect of “And… His feet shall stand upon the Mount of Olives,” as it is written, “Righteousness will go before Him.” “Righteousness” refers to Torah and prayer, as it is written, “you ought to be speaking righteousness.” +This is the explanation of: What a child says in the ShuK (marketplace) [expresses the views] of his father or mother. This is because the words of Torah and prayer create the aspect of the ShoKin (thighs) and feet. +“By the word of God the heavens were made.” Therefore, there are holy sparks that fell into all things, into food, drink and clothing. The sparks are the pleasure derived from the food or drink. +The sparks are also letters. Before one expresses [them] in speech, they are the aspect of blood, which corresponds to the soul, as it is written, “For the soul of any living being—its blood is one with its soul.” When it is expressed as speech, it is the aspect of “my soul came forth when he spoke.” +Beforehand, it is the aspect of “TZoLeA (limping) on his hip.” Then, when expressed as speech, they are the aspect of “[The Lord God] built the TZeLA (rib).” Because these sparks, before being spoken, are lacking combination, they are the aspect of shards and contention, with each spark rising up against the other. But when he expresses them as words, they are combined and are the aspect of peace. We see from this that one has to employ the aforementioned sparks for speaking words of Torah and prayer and not for anything else. +This is the explanation of the Talmudic teaching: Levi spoke accusingly of Heaven and became lame. This corresponds to “limping on his hip”—on account of his expressing the sparks as something else he remains in the aspect of “limping on his hip.” + +Section 5 + +5. And a person must speak words of Torah or prayer until the body becomes negated and nullified. This is the explanation of the verse “and they become one flesh”—the body should become one with the speech to the point where it becomes negated. How does he achieve this? Through fear. For our Sages, of blessed memory, taught: The body is powerful, [yet] dread breaks it. And “dread” is the aspect of “the Dread of Yitzchak”—i.e., fear. + +Section 6 + +6. This is also the explanation of the [opening] verse: {“May God bless us; and let the fear of Him [be unto] all the æphsei (ends) of the earth.”} +May God bless us; and let the fear of Him—that is, when the blessing is in the aspect of fear, +all the ÆPhSei of the earth—all earthiness will become EPheS (nullified). This is as it is written, “and they become one flesh.” + +Section 7 + +7. Torah and prayer have two facets, thought and crying out, which correspond to Moshe and David. Crying out is the aspect of “Wisdom cries aloud in the streets” (Proverbs 1:20). Thought is the aspect of “the rounding of your thighs” (Song of Songs 7:2). Of Moshe it is written (Exodus 8:8), “Moshe cried out”; and it is written (Deuteronomy 31:1), “[Moshe] went and he spoke”—i.e., he would assemble congregations in public places. This is the aspect of “Wisdom cries aloud in the streets.” And of David it is written (Psalms 68:27), “Bless God in assemblies,” which likewise is “Wisdom cries aloud in the streets.” + +Section 8 + +8. {In this lesson, too, the language is not at all precise or ordered. Much is also missing. That which God enabled me to understand of these words I felt obliged to rewrite in a second version, as follows:} +“Yevarekheinu Elohim (May God Bless Us); and let the fear of Him [be unto] all the ends of the earth.” (Psalms 67:8) +Where there is the trait of NiTZaChon (having to always win), [there is] also conflict and strife. This trait stems from the blood with which a person has not yet served God. This is because NiTZaChon stems mainly from the blood, as it is written (Isaiah 63:3), “and their NiTZCham (vital force) splashed,” which Rashi explains as “blood.” + +Section 9 + +9. Each person must eliminate his having to always win and argue, and pursue peace. For the Holy One, blessed be He, found no suitable vessel to contain [Israel’s] blessing other than peace (Uktzin 3:12). This peace is attained by reciting many words of Torah and prayer. +When conflict exists, peacemaking is necessary. The person who makes peace is in the aspect of raising mayin nukvin. Any difficult question that one has is the aspect of maChLoKet (conflict), because his heart is ChaLuK (divided) and he cannot understand the matter. It appears to him as though the things are contradictory, as if they are ChoLKin (arguing). But the answer is the aspect of peace, since through the resolution he makes peace between the things that appear to be divided and contradictory. This is the raising of mayin nukvin. {At the heart of the aspect of raising mayin nukvin is the yearning and love one arouses for another. For example, when someone yearns for God or to travel to a true tzaddik, it is the aspect of raising mayin nukvin. Through this he becomes bound and attached to God and His tzaddikim. Thus this peacemaker, who instills the heart of each one with love for the other and brings them closer, making peace between them—this is the aspect of raising mayin nukvin .} +Occasionally, this peace creates peace elsewhere, which is the aspect of raising mayin nukvin to another place. + +Section 10 + +10. All the words of Torah and prayer that we speak are the aspect of raising mayin nukvin, as is known. [Such speech] corresponds to peace, as it is written (Isaiah 57:19), “He will create an expression of the lips, peace.” This is the creation’s primary rectification, as it is written (Morning Liturgy): “Who makes peace and creates everything.” For at the time of Creation worlds fell below {on account of the Shattering of the Vessels, as is known}. The worlds correspond to letters. They were scattered into many sparks. But raising the mayin nukvin of Torah and prayer combines the sparks and letters, and through this a world is made. +And this is the aspect of peace. Before one restores these sparks and letters into the words of Torah and prayer, they are entirely lacking combination and connection. They are the aspect of shards and conflict, with each spark rising up against the other. But when he inserts them into holy speech, he combines and connects them—this being the aspect of peace. For speaking the holy words of Torah and prayer raises the mayin nukvin, which makes peace, as explained above. This rectifies and renews all the fallen worlds, and it is considered as if he has created them anew. +This is as our Sages, of blessed memory, taught: “and to declare unto Zion: You are ami (My people)” (Isaiah 51:16)—do not read ami, but imi (“with Me”), as My partner. Just as I make heaven and earth through My word, so do you (Zohar, Introduction, p.4b-5a). He does indeed create heaven and earth with words of Torah and prayer, for he continually renews and rectifies the fallen worlds, as explained above. +This is also the meaning of “I will set peace in the earth” (Leviticus 26:6)—for the sparks ascend from the earthiness to make peace, this being the primary rectification of the creation, as explained above. Therefore, one must speak only holy words and no others, in order to elevate the aforementioned sparks and rectify all the worlds. + +Section 11 + +11. In essence, the creation came about through speech, as it is written (Psalms 33:6), “By the word of God the heavens were made.” But as a result of the Shattering, sparks fell into all things, into food, drink, clothing, and all the pleasures in the world. The pleasure derived from eating, drinking and the like comes from the sparks that fell there. +These sparks are also letters, as explained above. Before one expresses them in speech, they are the aspect of blood, which corresponds to the soul, as it is written (Leviticus 17:14), “For the soul of any living being—its blood is one with its soul.” And once he expresses them in speech, it is the aspect of “my soul came forth when he spoke” (Song of Songs 5:6). He thus elevates the sparks and unites them, making peace between them. +This is as we said above, that having to always win and argue stems from the blood with which a person has not yet served God. For the need to always win and argue comes mainly from the aforementioned fallen sparks, before he combines and rectifies them. They are then in an aspect of conflict, and so correspond to the blood, as explained above. +A person must therefore serve God with every drop of blood inside him. He should recite much Torah and prayer until all his blood has been turned into words of Torah and prayer. The reason for this is that words are from the soul, which corresponds to the blood. Consequently, he eliminates any need to always win and argue engendered by the fallen sparks, which are themselves the aspect of blood with which he has yet to serve God, as explained above. + +Section 12 + +12. This aspect of refining of the sparks happens every day until the coming of Mashiach, until “And on that day His feet shall stand upon the Mount of Olives” (Zechariah 14:4) will be fulfilled (as brought in the writings of the Ari, of blessed memory). Rectification of the sparks is mainly in the aspect of the feet {as explained elsewhere}. This is because Torah and prayer are the aspect of standing, which corresponds to the feet. Torah—as it is written (Deuteronomy 5:28), “But as for you, stand here by Me”; and it is written (Exodus 19:17), “and they stood at the foot of the mountain.” Prayer—as it is written (Psalms 106:30), “Pinchas stood and prayed.” +This is the meaning of “Righteousness will go before Him” (ibid. 85:14). “Righteousness” alludes to the speech of Torah and prayer, as it is written (ibid. 58:2), “you ought to be speaking righteousness.” This rectifies the feet, as in “Righteousness will go before Him.” And through this one merits the aspect of “And on that day His feet shall stand…” {This is: What a child says in the marketplace [expresses the views] of his father or mother (Sukkah 56b). See above. I do not understand this at all.} +Prior to rectification—i.e., before one expresses the sparks as words of holiness—they correspond to “limping on his hip” (Genesis 32:32), which is a blemish of the feet. Afterwards, when he expresses them as speech and builds words of holiness from them, this is the aspect of “[The Lord God] built the TZeLA (rib)” (ibid. 2:22)—which rectifies the aspect of “TZoLeA on his hip.” +This is as in: Levi spoke accusingly of Heaven and became lame (Taanit 25a). It corresponds to “limping on his hip.” He caused blemish through speech, and so became lame; he remained “limping on his hip,” which is a blemish of speech, as explained above. + +Section 13 + +13. A person must speak words of Torah and prayer until he negates and nullifies the body. This is as in “and they become one flesh” (Genesis 2:24)—the body should become one with the speech. {This is the aspect of ChaVaH, as it is written (Psalms 19:3), “and night to night ye’ChaVeH (speaks out) knowledge,” as was explained elsewhere. She is the aforementioned tzela, the aspect of “[God] built the rib,” concerning which it is said: “and they become one flesh.”} In other words, the body should be completely negated by means of words of Torah and prayer, as if it were nullified and non-existent. +The way to achieve this utter negation of the body is through fear. As our Sages, of blessed memory, taught: The body is powerful, [but] dread breaks it (Bava Batra 10a). And “dread” is the aspect of “the Dread of Yitzchak” (Genesis 31:42)—i.e., fear. + +Section 14 + +14. And this is the explanation of the [opening] verse: {“May God bless us ; and let the fear of Him [be unto] all the æphsei (ends) of the earth.”} +May God bless us—This alludes to peace, for “the Holy One, blessed be He, found no suitable vessel to contain [Israel’s] blessing other than peace.” +and let the fear of Him—This is fear; the words of Torah and prayer through which the body is completely negated. And this is: +all the ÆPhSei of the earth—That is, all the earthiness becomes EPheS (nullified) and non-existent, since it is utterly negated, as explained. We are then rewarded with blessing, the aspect of peace, as in “May God bless us,” as explained above. {Torah and prayer have two facets, thought and crying out, etc. This, too, I did not understand at all.} + +Torah 76 + + + +Section 1 + +“Vayehi Achar HaDevarim HaEileh (It was After these Events) that the Lord tested Avraham.” (Genesis 22:1) +In the Tikkuney Zohar we find: From the right side comes a mind as white as silver, as it is written (Isaiah 41:8), “the seed of Avraham, My beloved.” (Tikkuney Zohar #70, p.129a) +Behold, looking is comprised of direct light and reflected light. Vision spreading outward is direct light. When it arrives [back] so that the intended object might be observed, that is reflected light. {The essence of visual perception is the power of vision moving and spreading outward and impacting with the observed object. On account of this impact the power of vision then rebounds back to the eyes and the observed object is pictured in the eyes. The eyes thus see the observed object, as has been thoroughly explained (above, Likutey Moharan I, 13:4; see there). Thus we see that visual perception is comprised of direct light and reflected light. The power of vision spreading outward from one’s eyes to the observed object is the aspect of direct light. The power of vision impacting with the observed object—through which the object is reflected and pictured in one’s eyes, this being the essence of looking—is the aspect of reflected light, since the vision rebounds and returns to his eyes, as explained.} +God, blessed be He, cannot be fathomed in any way. Nevertheless, so that we might have some understanding, it is similarly said of Him: “Though God is exalted, He sees the lowly; and the High One perceives from afar” (Psalms 138:6). “He sees” is the aspect of direct light; “perceives from afar” is the aspect of reflected light. {The main way one knows what one sees is through reflected light, which is the power of vision returning to the eyes. Occasionally, therefore, a person will see something with his own eyes and even so not know what he saw, such as when something is passed by his eyes at great speed. This is because there was insufficient time for the power of vision to return to his eyes and for his brain to picture the thing so that he might know it. This is explained in Likutey Moharan I, 65:3; see there. Thus it is that knowledge—that which one knows through looking—is the aspect of reflected light.} + +Section 2 + +2. Know, too, that looking creates a vessel—namely, dimension and time. Before a person sees an object, it lacks dimension <and time>. But by looking at it, it acquires <them both>. This is as our Sages, of blessed memory, taught: “He made you suffer and let you go hungry, and He fed you the manna” (Deuteronomy 8:3)—one who sees what he eats cannot be equated to… From here we learn that the blind are never satiated (Yoma 74b). This is because someone who cannot see lacks definition. Thus the Talmudic passage concludes: What verse [proves this]?—”Better is the seeing of the eyes than the roving of the soul” (Ecclesiastes 6:9). <With the aspect> of vision he sets his soul in motion, and this [creates] the definition. + +Section 3 + +3. {“Everyone’s eyes look to You with hope, and You give them their sustenance in its time” (Psalms 145:15). } This is the benefit of trust. Trust is the aspect of looking: a person looks and watches with his eyes for God alone. And he trusts in Him, as in “Everyone’s eyes look to You with hope.” Looking with trust also creates a vessel—namely, dimension and time. Bounty is constantly descending from on high, but it is without fixed time. On occasion the thing one needs now will arrive in only two or three years. However, by looking with trust he gives the bounty dimension and time, so that this bounty comes at the very time he needs it. +This is the explanation of the verse: “Everyone’s eyes look to You with hope,” and so “[You] give them their sustenance in its time.” That is: When one looks with his eyes to God—i.e., the aspect of trust, of “Everyone’s eyes look to You with hope”—as a result, “You give them their sustenance in its time.” Specifically “in its time”—i.e., at the very time one needs it. This is because trust, which corresponds to looking, creates a vessel: dimension and time, as explained above. + +Section 4 + +4. This is also the benefit of getting close to tzaddikim. There is an aspect of “My soul thirsts” (Psalms 42:3)—like someone who is so thirsty that he drinks even bad water. The same applies to worshipping God. There are individuals who are always thirsty. They study Torah and constantly serve Him, yet are forever thirsty. This is because although their soul constantly longs to worship God, [their service] is without regularity or intellect. For, occasionally, setting aside Torah preserves it (Menachot 99b), as it is written (Psalms 119:126), “It is a time to do for God; they have abrogated Your Torah.” <They are rectified by> attaching themselves to tzaddikim, who create dimension and time to save these individuals from the aspect of thirst. {“My soul thirsts for God, the living God—O when will I come and be seen in the presence of God?”} +This is the explanation of the verse: “My soul thirsts for God, the living God”—this is the aspect of thirst, as explained above. “O when will I come” and not be thirsty, “and be seen in the presence of God?” Specifically “and be seen”—i.e., when will I merit service that is in the aspect of seeing? For then it will be with dimension and time, as it ought to be; and so not an aspect of thirst. + +Section 5 + +5. Therefore, a person needs to renew his intellect daily, as it is written (Lamentations 3:23), “They are renewed every morning…”; and it is also written (Morning Liturgy), “With His goodness, He renews….” {Renewing the mind—i.e., meriting new intellect, so that one’s intellect is constantly expanding—is the aspect of sight. For the intellect’s perception corresponds to vision. One knows and understands the thing clearly, as though his eyes see it very distinctly. This is as it is written (Genesis 3:7), “Then the eyes of both of them were opened”—and Rashi comments: This is said with respect to wisdom. This is brought a number of times in the Rebbe’s teachings.} +Now, the power of vision has two aspects. Someone with strong vision can see from afar and does not have to get close to the thing he needs to see. But someone whose vision is weak has to get close to the thing he wants to see and look at it carefully. +The same applies to the service of God. One person has a clear mind. He is able to pray and study Torah without arduous concentration. Another person has to [work to] collect his thoughts before speaking. If he speaks before contemplating, his words lack thought— corresponding to “the back of the words.” This is the aspect of constricted mentalities, which are judgments. But someone whose mind is clear has expanded consciousness, which is the aspect of mercy and kindness. +This is as in the teaching of our Sages, of blessed memory: Great is dae’ah, for it is positioned between two Divine Names, as it is said (1 Samuel 2:3): “for El (the Omnipotent One) of dae’ot is YHVH (God)” (Berakhot 33a). El is lovingkindness, as it is written (Psalms 52:3), “the lovingkindness of El lasts throughout the day.” And YHVH is mercy, as it is written (Psalms 119:156), “Great is Your mercy, O YHVH . +However, it is impossible to pray with a clear mind unless one first repents fully for one’s sins. This is as it is written (Deuteronomy 30:6), “Then God <your Lord> will circumcise your heart”—which Targum renders as: God will remove the foolishness of your heart—<“to love God your Lord”>. Of which repentance is this said? [It refers] to repentance motivated by love, on account of which every last trace is effaced. +<And concerning the verse,> “Return, O mischievous sons; I will heal their waywardness” (Jeremiah 3:22), our Sages, of blessed memory, <said>: This is difficult to understand. “Mischievous [sons]” suggests rooting out [one’s sins], leaving no taint at all, whereas “I will heal” suggests that a taint does remain. They answer that the one is [repentance] out of love, whereas the other is [repentance] out of fear (Yoma 86a). When motivated by love, no trace remains. Such a person has a clear mind and can pray without arduous concentration, and so is able to renew his intellect daily. + +Section 6 + +6. This is the explanation of the [opening] verse: {“It was achar hadevarim haeileh (after these events) that Elohim (the Lord) nisah et (tested) Avraham.”} +It was achar hadevarim—This refers to a person who never changes, who cannot renew his intellect. His state of constricted consciousness is the aspect of Elohim, judgments, which corresponds to “achar hadevarim (the back of the words),” as explained above. +Elohim NiSaH—In other words, [a person has] to NaSaH (raise) and to elevate constricted consciousness, which is the aspect of Elohim. One achieves this through Avraham, who corresponds to love. Repentance motivated by love brings one to expanded consciousness, which is kindness and mercy, as explained above. This is the meaning of “Elohim nisah et Avraham”—through the aspect of Avraham we raise and elevate constricted consciousness, the aspect of Elohim, and so merit expanded consciousness. +This also explains the passage from the holy Zohar: +From the right side comes a mind as white [as silver]—That is: Through the trait of love his mind is made clear, like silver, +as it is written, “the seed of Avraham, My beloved”—For the mind is called “the seed of Avraham, My beloved,” which is love—the trait that produces a clear intellect, as explained above. + +Torah 77 + + + +Section 1 + +“Vehayah Hashem Lemelekh (Then God will be King) over the entire earth.” (Zechariah 14:9) +Behold, as a rule, everything that we do—be it prayer or study Torah—is with the aim of revealing the Malkhut (Kingship) of God. +For the breath is the aspect of the letter Heh, and the drawing out of the voice is the aspect of the letter Vav. When one studies and prays with fear and love, the aspect of Yod-Heh is revealed (Tikkuney Zohar # 10, p.25b) . +A person who studies one law in this manner creates a single world. When he studies the entire tractate, the Matronita (Mistress) is made [whole]. And the laws are Her worlds (Tikkuney Zohar, Introduction, p.14b), because there is no king unless there are subjects. +This is the meaning of “Then God will be King over the entire earth”—His Kingship will be revealed. {It is clear to anyone who examines [the lesson] that the larger part of it is missing. The essential points are absent from the text, and I have not at all succeeded in comprehending these words.} + +Torah 78 + + + +Section 1 + +“Vayitein Oz LeMalko (May He Grant Power to His King), and raise the horn of His anointed one.” (1 Samuel 2:10) +Behold, this [verse] contains the concepts of Mashiach, ruach hakodesh , the unification of the Blessed Holy One and His Shekhinah (Divine Presence), and resurrection. +The initial reason for the creation was in order to reveal His attribute of Malkhut (Kingship). However, the illumination of <the Blessed One’s> Light was so great that nothing could contain <it>. Thus it was necessary to contract it within the worlds, <level after level until this world of corporeality>. This is the meaning of “Your kingdom is a malkhut for all OLaMim (ages)” (Psalms 145:13)—i.e., that the attribute of Malkhut <had to be> clothed within the OLaMot (worlds) in order that we might be able to receive <it>. Still, there was no one to accept the yoke of His Kingship. The souls of the Jewish people therefore <went forth>, so that they might accept upon themselves the yoke of His Malkhut, because there is no king unless there are subjects. +From where <did> the Jewish souls emerge? They [came] from the World of Speech. This is “my soul came forth when he spoke” (Song of Songs 5:6)—i.e., the souls of the Jewish people emerge from the World of Speech. And speech is the aspect of Malkhut, as Eliyahu taught: “Malkhut is the mouth” (Tikkuney Zohar, Introduction, p.17a) . +[Speech] is also the SheKhiNah, who ShoKheiN (dwells) with them continuously <even in exile>, as it is written (Leviticus 16:16), “that dwells with them in the midst of their impurity.” +This is the aspect of “a mother of children” (Psalms 113:9). Just as a mother always stays with her <child> and never forgets <him>, so the power of speech, which is the Shekhinah, is <forever with them>. This is the meaning of “whenever I speak of him, I surely remember him [more]” (Jeremiah 31:19). That is as we said: speech remembers him constantly, and goes with him even to a place of filth. + +Section 2 + +2. This is the exile of the Shekhinah—that the power of speech, which is the Shekhinah, is in exile and is struck dumb, as it is written (Psalms 39:3), “I was dumb with silence.” This is the meaning of “Have you indeed been struck dumb when you ought to be speaking justice?” (ibid. 58:2). Justice is Malkhut of Holiness (Tikkuney Zohar, Introduction, p.17b), as is known. And Malkhut, as explained above, is speech. When it is in exile, it is struck dumb. +{“Take words with you and return to God” (Hosea 14:3).} <Said differently,> he must effect rectification through the very means by which he caused blemish—namely, words of confession, as Scripture states: “Take words with you.” He should confess constantly, with sincerity, “in the presence of God” (Lamentations 2:19), and so “return to God.” Whatever speech he blemished will thus return to its source. This is the concept of the unification of the Blessed Holy One and His Shekhinah, for he unites speech, which corresponds to the Shekhinah, with God. +This is also stated by the verse (Isaiah 40:5): “Then the glory of God will be revealed, and all flesh will see it together; for the mouth of God has spoken.” That is, when he unites speech with God—which is the unification of the Blessed Holy One and His Shekhinah—then “the glory of God will be revealed.” “The glory <of God>” is the Shekhinah, <as explained elsewhere>. <This is so that the illumination of the Divine persona Malkhut will be revealed.> +Presently, Her Light is diminished and Her power weakened, as it is written in the Holy Zohar: The Shekhinah screams, “Sustain me with dainties… for I am love-sick” (Song of Songs 2:5). This refers to Her love for Israel: I dwell with them, even in the midst of their impurity. This is the Shekhinah in exile. But <when one> unites speech—which corresponds to Malkhut and the Shekhinah—with God, the Light of the Divine persona Malkhut is revealed and enhanced. This is the meaning of “In the light of the King’s countenance there is life” (Proverbs 16:15). That is, <by rectifying the Light of> the Divine persona Malkhut he can live, because he draws life from the attribute of Malkhut, which is his source, as explained above. + +Section 3 + +3. This is also the concept of ruach hakodesh (holy spirit). Human life depends on the ability to breathe. What is breathing? It is exhaling and inhaling air (ruach), as in “The living creatures ran and returned” (Ezekiel 1:14). Therefore, when a person is attached to the Malkhut of Holiness and speaks words of Torah or prayer, he exhales and inhales the ruach (air) of holiness. This is the meaning of “I will put a new spirit into you” (ibid. 36:26)—i.e., in your insides. When a person breathes a breath of holiness, then “I will put a new ruach (spirit)”—namely, ruach hakodesh . +And this is the meaning of “and the spirit of God hovering over the water’s surface” (Genesis 1:2). This is when one studies Torah, for water connotes Torah, as is known. Then “the ruach of God,” which is ruach hakodesh, is “hovering” and extending over it, and he draws ruach (breath) of life. For without Torah it is impossible to live, as it is written, “If not for the lobes of the lungs fanning the heart, the heart would consume the entire body” (Tikkuney Zohar #13, p.28a). The lungs are associated with water (Zohar III, Raaya Mehemna, p .218b), and water connotes Torah. +When a Jew’s heart burns for God, this [fiery passion] could consume him completely. But <when he is enclothed> in the letters of Torah or prayer, they protect and save him. The reverse, God forbid, is likewise so. When a person burns with desire for the temptations of this world, this, too, would consume his entire body <were it not that he draws life and sustenance from the Other Side>. But afterwards, <if he occupies himself with Torah, prayer and mitzvot, they protect and save> him. He can then live, because he draws ruach (breath) of life, which is ruach hakodesh, from the attribute of Malkhut, his source. +This is the reason the wicked are considered dead even while alive (Berakhot 18b). They have been severed from the rope of holiness. From where are they to acquire life? Instead, they draw a spirit of foolishness, because they are attached to “an old and foolish king” (Ecclesiastes 4:13). <For> a person does not sin unless a ruach of foolishness enters him (Sotah 3a). Whereas if it is the other way around, ruach hakodesh enters him. +Ruach hakodesh is the aspect of Malkhut, as Scripture states: “Esther donned malkhut (kingship)” (Esther 5:1)—and our Sages, of blessed memory, expounded: she donned ruach hakodesh (Megillah 15a) . + +Section 4 + +4. This is also the concept of resurrection of the dead. As Rashi comments on the verse “then Yaakov’s spirit came alive” (Genesis 45:27)— ruach hakodesh settled upon him. + +Section 5 + +5. It is also the concept of Mashiach, about whom it is written (Isaiah 11:3), “he will not judge after the sight of his eyes…,” but entirely by means of ruach hakodesh. For the Divine persona Malkhut will be perfected then, and the attribute of Malkhut <will be> entirely gathered into its source. “The malkhut (kingdom) will then be God’s” (Obadiah 1:21), “and God will be King over all the earth” (Zechariah 14:9). We will be able to perceive our Creator on a level higher than all the worlds, without any garment, image or visual representation. +This is the meaning of “For God… is a great Melekh over all the earth” (Psalms 47:3). When the attribute of Malkhut becomes great and Her Light ascends on account of our having rectified our deeds, we will then be able to perceive our Creator “over all”—i.e., on a level higher than all the worlds—and not as we do now, since at present He is enclothed in the worlds, as explained above. + +Section 6 + +6. This is the meaning of [the opening verse]: {“May He grant power l’malko (to His king), and raise the horn of meshicho (His anointed one).”} +“May He grant power l'MaLKo”—i.e., when he provides the attribute of MaLKhut with power and illumination, then he “raises the horn of MeShICho.” <This is the connotation of “He MaSIaCh (generates speech in) the mute” (Shabbat Morning Liturgy)—i.e., that each person has to rectify his personal aspect of speech.> One should very gradually ascend from level to level, until the illumination of the Divine persona Malkhut <is rectified> entirely—this being the aspect of <speech>, as explained above. + +Section 7 + +7. {These words, too, are incorrectly ordered and also incomplete. It seems that they are meant to teach the value of holy speech. Holy speech is the concept of the Shekhinah, the “ruach of Mashiach,” ruach hakodesh, resurrection of the dead, and the unification of the Blessed Holy One and His Shekhinah. All this is clarified in the above lesson, however things are improperly arranged and the wording is incorrect. Even so, the astute will recognize that [the concepts] are all here, and those with wisdom [will know how to] set them right. + +Section 8 + +8. This lesson also clarifies that the power of speech goes with a person even to places of filth, like a mother who accompanies her child wherever he goes. This is why speech is called “a mother of children.” +And this is the meaning of “whenever I speak of Him, I surely remember Him more.” No matter what level a person is sunk in, God forbid—even the very lowest spiritual level, even in places of filth—through speech he can still remind himself of God. Regardless of his situation, if he makes every effort to at least speak holy words of Torah and prayer and [engage in] personal conversation with God, he will be able to remind himself of God, even there in the lowly places, which are the places of filth. No matter what level he has fallen to, the power of speech will never let him forget God, as in “Whenever I speak of Him, I remember Him fondly still.” As long as he has inside him the words of God, holy speech, these words prevent him from forgetting Him. The power of speech repeatedly reminds him to strengthen himself in God at the place he is in. Understand well this matter of the tremendous power of speech. This is wonderful and awesome advice for anyone who truly wants to save himself from destruction, God forbid. + +Section 9 + +9. Also clarified by this is the great value of applying oneself to the holy Torah, which is the essence of a person’s life. This is because “If not for the lobes of the lungs fanning the heart, the heart would consume the entire body.” The lungs are the aspect of Torah, as explained above. +That is, a person has two conflagrations burning inside him. One is positive, the other is not; and neither is beneficial. +For there are times when the heart of a Jew burns very intensely for God, like a blazing conflagration, but it is excessive and could consume him completely. Although his fiery passion is for God, since it is in excess, it is not beneficial. It is impossible to cool and reduce this flame, so that it is within measure, except through the Torah. When he applies himself to Torah, it protects and saves him, so that he will succeed in reducing this fiery passion to its proper level. +The reverse, God forbid, is likewise so. There are times when a person burns with such great desire for the temptations of this world, that this, too, could consume his entire body, God forbid. But when he studies Torah, it protects him and saves him even from the flame of this evil fire of desire that would consume him completely, God forbid. +We see from this that without the Torah, God forbid, a person could not exist. He would be consumed and nullified by the multiple conflagrations he possesses—either in excess on the right, or on the left, God forbid. This is the meaning of “If not for the lobes of the lungs,” which is the Torah “fanning the heart, [the heart] would consume the entire body” through the two types of conflagrations mentioned above. The Torah alone saves one from this. Understand how to apply these things in practice.} + +Torah 79 + + + +Section 1 + +“B’tach b’Hashem (Trust in God) and do good; dwell in the land and shepherd faith.” (Psalms 37:3) +Behold! The rule is that each person must make sure that he is not responsible for delaying Mashiach. That is, he has to repent fully and rectify his ways. +Each tzaddik, the <more> righteous he is, [the more] he is a manifestation of Mashiach. And even if he is not a manifestation of Mashiach, he possesses the aspect of Mashiach. As I will explain, this is the aspect of Moshe, as it is written in the holy Zohar: Mashiach is Moshe (Zohar I, 25b) . +Moshe sacrificed his soul for the Jewish people. This is because he truly recognized his own lowliness, and he also recognized the importance and greatness of Israel, as it is written (Numbers 12:3), “The man Moshe was extremely humble, more so than any other man.” Because of this he sacrificed his soul and vitality for them. Therefore, someone who is a genuine tzaddik, who knows his own lowliness and <also> the importance of Israel, can sacrifice his soul for their benefit. + +Section 2 + +2. {“See that God has given you the Sabbath; that is why I gave you on Friday the food of two days. Every person shall abide below his place; no man shall go out of his place on the seventh day” (Exodus 16:29).} When can a person recognize his own lowliness? On Shabbat. For of Shabbat it is said: “See that God has given you the Shabbat.” ShaBbaT is Shin BaT. Shin is the three colors of the eye; BaT is the bat (pupil) of the eye (Tikkuney Zohar #70, p.126b). Thus on Shabbat he is able to recognize his lowliness. +This is the meaning of that which was said concerning Shabbat: “Every person shall abide below his place”—i.e., below his level, lower than he actually is. At the very least “no man shall go out of his place”—i.e., reaching beyond his level; for example, by doing as Zimri, and asking for the reward of Pinchas (Sotah 22b). And when on Shabbat can he recognize his lowliness? When he does complete TeShuVah (repentance), which is ShaBbaT, as it is written (Deuteronomy 30:2), “Then ShaVTa (you shall return) to God your Lord.” Their letters are the same. + +Section 3 + +3. Now, there are two <types of> repentance. One is that of a person who is occupied in business and involved in the transient things of this world. In the midst of this it occurs to him to repent, but he afterwards returns to his original condition. This is as in “The living creatures ran and returned” (Ezekiel 1:14). He has no calm—being at one time impure, then at another time pure; kosher then unkosher; forbidden then permitted. This corresponds to the six days of the week. In contrast, complete repentance is the aspect of Shabbat. He has calm, because: When Shabbat comes, rest comes (cf. Rashi on Genesis 2:2). He has absolute rest, and the evil is repelled entirely. +You can know for certain that complete repentance corresponds to Shabbat, since we find in Midrash Rabbah (Bereishit Rabbah 22:13): When the First Man encountered Kayin and asked him, “What was the outcome of your case?” [Kayin] answered that he repented [and was pardoned]. “If so, then the power of repentance is indeed great,” said [Adam, after which] he proclaimed: “A psalm, a song for the Shabbat day.” +On the face of it, what does Shabbat have to do with repentance? However, based on what we have said the parallel is precise. For when a person repents completely and repels evil entirely, and so has calm—this is the aspect of Shabbat, Shadai and Metat. What is the meaning of Shadai?—that He said to His world, “Dai! (Enough!)” (Chagigah 12a). This relates to Shabbat as well, as it is written (Genesis 2:2), “He ceased on the seventh day from all His work” and said “Dai!” +And Metat, too, corresponds to Shadai, as is known. +This is as it is written in the holy Zohar (I, 27a) concerning the verse: “He took the human and placed him in the Garden of Eden…” (Genesis 2:15) . +“He took”—from where did He take him? He took him from his four elements…. When a person repents and engages in Torah study, the Blessed Holy One takes him from there. Concerning this it is said: “from there it splits off” (Genesis 2:10). He separates his soul from their temptations… to tend [the Garden] through the positive commandments and to guard it with the prohibitive commandments…. If he violates the Torah, he drinks from the bitterness of the Tree of Evil, which is the Evil Inclination. <And about all his limbs, which are formed of the four elements, it is said: “They made their lives bitter” (Exodus 1:14)—with the bitterness of the Tree.> … But if he repents, it is said of him: “God showed him a tree”—the Tree of Life—through which “the water turned sweet” (ibid. 15:25). This is Moshe-Mashiach, of whom it is said: “with the mateh (staff) of God in my hand” (ibid. 17:9). MaTeh is MeTat, from whom comes life and also death. +This concludes the extract [from the Zohar]. +This is as we have explained, that when one repents fully, evil is entirely repelled and good prevails. This is the aspect of Moshe-Mashiach, of whom it is said: “with the mateh of God in my hand”—i.e., he had the power to turn <from evil to good>. MaTeh is MeTat, from whom comes life and also death. For Metat corresponds to the Mishnah, <in that> the six weekdays correspond to the six orders of the Mishnah, which include the six categories of kosher and unkosher, pure and impure, forbidden and permitted, as is known. +Thus, those people who are not yet steadfast in worshipping the Blessed Creator, so that their repentance is still incomplete— +so that, occasionally, they happen to have thoughts of repentance and begin to worship God a bit, only to afterwards slacken off and return to their original condition; and still later are again stirred only to again fall, changing each time from good to bad and from bad to good—this repentance corresponds to the six weekdays, which are the categories of kosher and unkosher, etc. This is because such a person is similarly at one time kosher, and at another time unkosher; at one time impure, and at another time pure, etc., and so he has no calm. +But when a person repents fully, it is the aspect of Shabbat, as we have explained. This corresponds to Moshe-Mashiach, who has the power to turn from evil to good and to repel the evil entirely. +This is the aspect of Shadai, and he has absolute calm. And Metat, too, is the aspect of Shadai. Although we said the Metat is the Mishnah, that is the case during the week. But “when Shabbat comes, rest comes,” and “He ceased… from all His work”—this being the aspect of Shadai. {Then Metat is encompassed in Shadai .} We derive from this that by repenting fully, which, as we said, is the aspect of Shabbat, a person can consequently recognize his own lowliness, as explained above. + +Section 4 + +4. This is the meaning of [the opening verse]: {“B’tach (Trust) in God and do good; dwell in the land and ræ’eh (shepherd) faith.”} +B’ TaCh in God—This is as in “calm and BeTaCh (security)” (Isaiah 32:17). He has absolute rest. +and do good—That is, he is turned from being bad to being totally good. +dwell in the land—This is the aspect of the soul, as is said: “my soul like the land” (Psalms 143:6). In other words, the soul has calm because he has repented fully, as explained above. And when one repents fully, it is the aspect of Shabbat. One is then able to recognize one’s own lowliness and the importance and greatness of Israel. And this is: +and RÆ’eh faith—He can be like <Moshe Rabbeinu, > the Faithful RÆ’ aya (Shepherd), sacrificing his soul for the Jewish people. + +Section 5 + +5. This relates above, to the topic of lowliness, which is “Every person shall abide below his place”—i.e ., one should look upon oneself as lowly, below one’s [actual] place and level. +I again heard regarding this topic in [Rebbe Nachman’s] name, may it be for a blessing, that by his meriting to truly recognize his own lowliness, no one will be able to push him out of his place—i.e., infringe on his livelihood, God forbid. On account of his being genuinely humble and lowly, he acquires the aspect of “nothingness,” and so is not at all ‘below the place.’ Therefore, certainly no one can push him from his place. +This is the meaning of “Every person shall abide below his place; no man shall go out of his place.” By attaining lowliness—which is “Every person shall abide below his place,” always considering himself lowly, below his [actual] place and level—consequently, “no man shall go out of his place.” No man will be able to make him go out of his place—i.e., push him from his livelihood, God forbid, as explained above. +This is as our Sages, of blessed memory, taught: Whoever enters his neighbor’s occupation, it is as if he had relations with a married woman (cf. Sanhedrin 81a). Since he [competitively] enters his neighbor’s profession and wants to push him out of his place and livelihood, it shows that he wants to blemish the aforementioned aspect of lowliness, the aspect of “Every person shall abide below his place.” Therefore, it is as if he had relations with eishet ish (a married woman). The letters of eISheT are acronym for “Shvu Ish Tachtav (Every person shall abide below in his place).” He blemishes the aspect of humility and lowliness, which is “Every person shall abide below his place” in order that “no man shall go out of his place,” as explained above. + +Torah 80 + + + +Section 1 + +“HaShem Oz L’Aamo Yetein (God Gives His People Strength); God blesses His people with peace.” (Psalms 29:11) +Behold, the great value of peace is known. As our Sages, of blessed memory, taught: The Holy One, blessed be He, found no suitable vessel to contain [Israel’s] blessing other than peace (Uktzin 3:12) . +What is peace? It is the uniting of opposites. As our Sages, of blessed memory, expounded the verse (Job 25:2), “He makes peace in His heights”—this angel is made of fire and this one is from water (Zohar III, 12b). These are opposites, since water extinguishes fire. Yet God makes peace between them and unites them. +This is the aspect of Yosef. Yosef joins opposites—benevolences and severities. +Therefore, of Yosef it is said: “Yosef brought bad reports of them [to their father]” (Genesis 37:2). This is the element of severities, since the left hand pushes away (Sotah 47a). <Yet it is also written concerning [Yosef]>, “I am seeking my brothers” (Genesis 37:16). This is the element of benevolences, since the right hand brings close (Sotah, ibid .) . +<In addition,> it is written (Genesis 42:6), “Yosef was the ruler,” which is the aspect of severities; “he was the provider of food for all the people,” which is the aspect of benevolences. +Thus it is said of him (ibid. 41:43): “[those going] before him proclaimed, ‘ AVReiKh (the viceroy)’,” which Rashi explains as: AV (an elder) in wisdom, and RaKh (young) in years. This alludes to expanded and contracted consciousness, {which correspond to benevolences and severities, as is known}. + +Section 2 + +2. And this is the concept of sanctifying the Name of God. It, too, is an aspect of benevolences and severities. Initially, a person is inspired by flames of love. This corresponds to benevolences. Afterwards, he overcomes his inclination and surrenders his soul to sanctify God’s Name. This corresponds to severities. [Together] this is peace, the aspect of Yosef, as explained above. +This is why even Jewish sinners rouse themselves to give their lives to sanctify the Name of God. For Israel arose first in [God’s] thought (Bereishit Rabbah 1:5). Thus even when a Jew sins—as long as he carries the name “Yisrael”—God takes great pleasure <and pride> in him, as it is written (Isaiah 49:3), “Yisrael, in whom I take pride.” Should anyone attempt to sever him from “Yisrael”—which is the aspect of a vav, as is known, and cannot be pronounced without a second vav, which corresponds to Yosef—then this aspect of self-sacrifice is immediately awakened in him. +{The explanation is: Every Jew, even a Jew who sins—as long as the name “Yisrael” still applies to him, in that he is called “a sinner of Yisrael”—remains a Jew, his sin notwithstanding (Sanhedrin 44a). And since he retains the name “Yisrael,” which is the aspect of a vav, he also has the aspect of Yosef. This is because it is impossible to pronounce the vav without a second vav. In other words, a Jew, who is the aspect of a vav, has a second vav attached to him—this being the aspect of Yosef (for Yisrael and Yosef are as one, as is known). +We see from this that ingrained in every Jew is the aspect of Yosef, who corresponds to peace, to sanctifying the Name of God. Therefore, as soon as anyone attempts to make him give up his religion, God forbid, so as to sever him from “Yisrael,” the aspect of Yosef that is ingrained in Yisrael is immediately awakened in him. This is sacrificing oneself to sanctify God’s Name—i.e., [to be inspired by] flames of love, and to overcome one’s inclination and give up living in order to sanctify God’s Name. This is the aspect of peace/Yosef, as explained above.} + +Section 3 + +3. The upshot of this is that Yosef is the aspect of peace, and peace is the vessel through which all bounty and blessing come to Israel. The Blessed One’s intention with this is to enable every Jewish person to speak words of holiness before God. +What is holiness? Wisdom. Wisdom is called <holy>, as is known. Thus when a person recites the words of Torah and prayer with wisdom and intellect, and he understands and gives ear to <what he is saying>, it is called holiness. God has great pleasure from this, because it forms mentalities, which is wisdom, [and it builds] speech, which corresponds to Jerusalem. +{“YHVH (God) builds Jerusalem, He gathers in the outcast of Israel” (Psalms 147:2).} This is the meaning of “YHVH builds Jerusalem.” “Jerusalem” is the aspect of speech, as it is written (Genesis 14:18), “MaLKiTZeDeK, the MeLeKh (king) of Shalem”—which Onkelos renders as: king of Jerusalem. TZeDeK is speech, as it is written (Psalms 58:2), “you ought to be speaking tzedek (justice).” “YHVH” corresponds to mentalities, as is known. When is [Jerusalem] built? When “<[YHVH] gathers in> the outcast of Israel”—that is, someone who <is> “cast out” from the aspect of Israel afterwards is gathered in. + +Section 4 + +4. We return to our topic: that through peace one is able to speak with holiness and purity, as explained above. Peace is the union of opposites—i.e., benevolences and severities. YHVH indicates benevolences, as it is written (Psalms 42:9), “By day YHVH commands His lovingkindness.” Elohim indicates severities, because Elohim is Malkhut, as it is written (ibid. 74:12), “Elohim is my Malkhut (King) of old.” And [as the Talmud teaches]: The judgment of the malkhut is judgment (Gittin 10b) . +Therefore, it is also said of Yosef: “Without your permission, no man will lift up his hand or his foot [in all of Egypt]” (Genesis 41:44). “His hand” alludes to mentalities, as it is written (Psalms 134:2), “Lift up your hands in the holy place.” Holy is synonymous with “first,” and first is wisdom, mentalities. “His foot” alludes to severities, as it is written (Isaiah 41:2), “he met tzedek wherever he set his foot.” “Tzedek” is speech, and speech corresponds to GeVuRot (severities), as it is written (Psalms 145:11), “and of Your GeVuRah (strength) they will speak.” Thus we see that benevolences and severities are mentioned in relation to Yosef. +And Yosef is peace. He unites opposites and makes them one, thereby promoting both material and spiritual salvations and blessings. This is as it is written (Isaiah 12:3), “You will joyfully draw water from the springs of salvation”—which Onkelos renders as: you will receive a new teaching. The salvation will bring Torah and new <insights> from God, to each person in accord with his level. +This is also the explanation of the verse: “God gives His people oz (strength); God blesses His people with peace.” As Rashi explains, when God <blesses Israel> by means of <the vessel called> peace, then He also “gives His people oz,” which is the Torah—i.e., new <insights>. + +Section 5 + +5. {Apparently, the explanation of the matter is that by means of peace it is possible to speak words of holiness. This is because peace unites opposites, benevolences and severities, which is the aspect of Yosef, of sacrificing oneself to sanctify the Name of God, as explained above. +The essence of sanctity is wisdom and mentalities of holiness. This is because wisdom is called “holy,” as is known. Holy is synonymous with “first,” as it is written (Jeremiah 2:3), “Israel is holy to God, the first of His yield.” In every instance first is holy, and first corresponds to wisdom, as it is written (Psalms 111:10), “The beginning (first) of wisdom.” +And when a person merits reciting the holy words of Torah and prayer, and puts his entire mind, wisdom and awareness into the words, i.e., firmly binding his thoughts to the words, and he also understands and gives ear to what he is saying—that is holiness. God has great pleasure from this. It is the concept of peace, which is the joining of benevolences with severities. One joins and binds the wisdom and mentalities, the element of benevolences, with the words, the element of severities, as explained above. This is the aspect of Yosef. +And so of Yosef it is said: “Without your permission, no man will lift up his hand or his foot.” Yosef comprises the aspect of the hands and feet, which correspond to wisdom and speech. For the hands are wisdom/holy, as it is written, “Lift up your hands in the holy place.” And the feet are speech, as explained above. +Therefore, studying Torah and serving God requires self-sacrifice. This is especially so at the time of prayer, since praying with self-sacrifice is the main perfection of prayer. A person has to have in mind that he is surrendering his soul to sanctify the Name of God. Sacrificing oneself in order to sanctify God’s Name is something every Jew, even the most unworthy, is certainly willing to do, as explained above. (As we have already seen for ourselves, in the preceding generations many unworthy and wretched people surrendered their souls and died sanctifying God’s Name; praiseworthy are they.) As soon as one is willing to sacrifice oneself to sanctify the Name of God, the aspect of peace/Yosef is awakened. And one is then able to speak—i.e., bind thought to speech. This is the essence of sanctity, which we merit by means of peace, as explained above. +This is the meaning of “YHVH builds Jerusalem.” “Jerusalem” is speech, etc., as explained above. “YHVH” alludes to mentalities—i.e., being worthy of binding the mind to speech. This is “YHVH builds Jerusalem,” the mentalities build up sanctified speech. We merit this through “He gathers in the outcast of Israel”—sacrificing oneself in order to sanctify the Name of God. All those who have been cast out of the sanctity of Israel, should someone attempt to make them give up their religion, God forbid, they are immediately roused and surrender their souls to sanctify the Name of God. This shows that as a result of God’s Name being sanctified, all those cast out from Israel’s sanctity are gathered into the holiness. This is “He gathers in the outcast of Israel,” through which “YHVH builds Jerusalem.” For sanctifying God’s Name corresponds to peace, through which it becomes possible to bind thought to speech—this being “YHVH builds Jerusalem,” as explained above. + +Section 6 + +6. Thus, from this we derive wonderful advice in serving God, especially when praying. When a person sees that he cannot pray at all, [that he cannot] bind his thoughts to the words, he should remind himself that he is certainly willing to give his life to sanctify God’s Name. Although he is as he is, even if he is on a very low spiritual rung, should anyone seek to have him give up his religion entirely, God forbid, he would certainly sacrifice his life to sanctify the Name of God. 77 Even sinners of Israel willingly give their lives to sanctify God’s Name rather than renounce their religion, God forbid, as we have seen for ourselves countless times and as explained above. +Thus as soon as a person reminds himself of his willingness to surrender his soul to sanctify God’s Name, it awakens the aspect of peace/Yosef, the joining of the mind with the words of speech. And as a result, he is able to pray and bind his thoughts to the words, as explained above. +I heard from [the Rebbe’s] holy lips that he taught this as part of his holy discussion about the obvious need for surrendering one’s soul while praying.} + +Torah 81 + + + +Section 1 + +“Alu Zeh BaNegev (Go Up this Way into the Negev), and you shall ascend the mountains.” (Numbers 13:17) +Rashi explains: This was the inferior part of the Land of Israel. +As a rule, the words of Torah or prayer that the tzaddik speaks are called “the Land of Israel.” “Land” corresponds to the soul, as it is written (Psalms 143:6), “my soul, like a [thirsty] land.” And the soul is the aspect of speech, as it is written (Song of Songs 5:6), “my soul came forth when he spoke.” +Whereas the tzaddik’s words of Torah or prayer are called “the Land of Israel,” the words he utters in ordinary conversation with the unlearned public are called “the inferior part of the Land of Israel.” +Why does he speak of mundane matters? It is so that he might bind the unlearned to daat. [Daat] is synonymous with a mountain, for we find in the Talmud that “mountain” {this should say “Lebanon”} refers to nothing other than the Holy Temple (Gittin 56b), as [Scripture] states: “this good mountain and the Lebanon” (Deuteronomy 3:25). And the Holy Temple corresponds to daat, as we find in the Talmud: When someone has daat, it is as if the Holy Temple was built in his lifetime. For both the Holy Temple and daat are positioned between two Divine Names (Berakhot 33a) . +By means of Torah and prayer it is not possible to bind them to their Source, since [most people] are far from the truth. We find this in regard to King Ptolemy. When he assembled seventy-two elders and had them write out the Torah, they all wrote “God created the beginning” (Megillah 9a). For [Ptolemy] was far from the truth, and so it was necessary for them to rearrange the word order. +The same is true of the tzaddik when he wants to bind unlearned people, who are far from the true Torah. He has to speak with them of mundane matters and enclothe in these [conversations his teachings of] Torah. But since he [re]arranges his words, they are called “the inferior part of the Land of Israel.” For although they are the “inferior part of the Land,” they contain Torah, which is the aspect of “Israel.” + +Section 2 + +2. This is the explanation of the [opening] verse: {“Go up zeh (this way) into the Negev, and you shall ascend the mountains.”} +Go up—That is, you, the unlearned public, ascend. +zeh into the Negev—Zeh alludes to the tzaddik. This is as it is written (Ecclesiastes 12:13), “for zeh (this) is all mankind,” and our Sages, of blessed memory, expounded (Berakhot 6b): The entire world was created only as an accompaniment for zeh (this one). In other words, the tzaddik is “into the Negev”—i.e., “the inferior part of the Land of Israel,” ordinary conversations—and this enables him to bind you. +and you shall ascend the mountains—This refers to daat, as explained above. + +Section 3 + +3. Additionally, it sometimes happens that the tzaddik falls from his level. When one of the unlearned people then engages him in conversation about worldly matters and the tzaddik has pleasure from this, he revives the tzaddik who returns to his level. The tzaddik can then elevate [the unlearned] to daat . +This is the meaning of: Go up zeh—That is, when the tzaddik needs to ascend to his level, you must be into the Negev. You must engage him in everyday conversation in order to revive him. And as a result, +you shall ascend the mountains—the tzaddik will then be able to bind you to daat, which is called a “mountain.” + +Torah 82 + + + +Section 1 + +It is brought in the Talmud: +HaNeelavim (Those who suffer insult) but do not insult, who hear their disgrace but respond not, [who act out of love and are joyous even in suffering,] of them Scripture states (Judges 5:31): “But those who love Him are as the sun rising in its might.” (Gittin 36b) +Behold, it is known that there are three kelipot: a “stormy wind,” a “great cloud” and a “flashing fire.” [A fourth force of evil,] the kelipah of nogah (“brightness”), is positioned between these three kelipot and the realm of holiness. At times it is included in holiness. At other times it is included in the realm of the kelipah, where it is like an oppressed soul. This is sufficient for the perceptive. +This is paralleled in nature. The three years of orlah parallel the three kelipot mentioned above. The fourth [year] parallels nogah, which also corresponds to ChaShMaL (glow),since at times [nogah] is included in the MaL lights. This is the deeper meaning of MiLah (circumcision). For there are three layers of skin, which are the three kelipot, and also a thin fourth layer, which corresponds to nogah . +Whatever disgrace a person suffers stems from the aforementioned three kelipot. This is the reason Dinah's brothers said to the inhabitants of Shekhem, “We cannot… give our sister to a man who has an orlah (foreskin), as this is a disgrace to us” (Genesis 34:14) . +Yehoshua, too, after he again circumcised the Israelites, said, “Today I have removed the disgrace of <Egypt from upon you>” (Joshua 5:9). This is because disgrace comes mainly from the aspect of orlah, which corresponds to the aforementioned three kelipot . +Therefore, when YoSeF was born, his mother said, “The Lord has aSaF (gathered away) my disgrace” (Genesis 30:23). <Yosef is> the sanctification of the brit, the aspect of circumcision, as is known. When this aspect was revealed, the disgrace—i.e., the aforementioned three kelipot—was gathered away. +And this is the deeper intention for bathing in hot water on the eve of the holy Shabbat. For it is then that the kelipah of nogah is included in the realm of holiness, and so also the three kelipot seek to ascend and grab hold of the holiness. Thus the aspect of “the flame of God” (Song of Songs 8:6) descends and scalds them, to prevent them from grabbing hold of the holiness. This is the aspect of hot water. It is also the deeper intention for trimming the nails on the eve of Shabbat, as is known. + +Section 2 + +2. {Those who suffer insult but do not insult, who hear their disgrace but respond not, [who act out of love and are joyous even in suffering,] of them Scripture states: “But those who love Him are as the sun rising in its might.”} Thus this is the explanation of the Talmud's teaching: +Those who suffer insult but do not insult—One is then the aspect of chash, which is silence. +who hear their disgrace but do not respond—as above. +Who act out of love—Sometimes a person remains silent in order to make his opponent suffer. He is then this aspect [of chash] incorporated in the realm of the kelipah. But when he [acts out of] love, he is the aspect of chash incorporated in the realm of holiness. +Of them Scripture states: “But those who love Him are as the sun rising in its might”—this being the aspect of “the flame of God.” +{The explanation is: By hearing their disgrace and not responding they repel the aforementioned three kelipot, which are the aspect of orlah /disgrace, and—through the silence that corresponds to chash—become included in the aspect of chashmal. This is because one dispels the disgrace by not wanting to quarrel with and disgrace another person; this being the aspect of MaL, the aspect of MiLah, which nullifies the orlah /disgrace/the three impure kelipot . +Thus this is ChaShMaL: ChaSh MaL—i.e., the silence, which is milah, is the aspect of nullifying disgrace, which is the foreskin, as explained above. +And this is the meaning of “they act out of love.” For this silence, which is the aspect of the chashmal, corresponds to the aforementioned nogah. It contains two facets: at times it is included in holiness, and at other times it is included in the realm of the kelipah, within the aforementioned three kelipot, which correspond to disgrace. +In other words, sometimes he remains silent in order to cause the other person greater suffering. Thus, with this silence he disgraces his friend all the more. The silence, which is nogah, is then included in the realm of the kelipah, which is the aspect of disgrace. But when he acts out of love—when he remains silent out of love, for he does not want to embarrass and disgrace the other person—then nogah becomes included in holiness. +The verse therefore states concerning such individuals: “But those who love Him are as the sun rising in its might.” This is the aforementioned aspect of “the flame of God,” through which nogah is included in holiness, in the aspect of chashmal, as explained above.} + +Torah 83 + + + +Section 1 + +“Matan B’Seiter (Charity Given in Secret) Subdues Anger.” (Proverbs 21:14) +<Behold,> the letter peh appears six times in the Hebrew alphabet. That is, an alePh cannot be pronounced without a Peh, and it is also impossible to pronounce a kaPh, an end- kaPh, a Peh, an end- Peh, and a kuPh without a Peh. Thus the Hebrew alphabet contains six pehs . +The numerical value of six times the letter peh is four hundred and eighty, the same value as LYLYT (Lilith). +When, God forbid, a man experiences an emission that renders him spiritually impure, <then> the aforementioned kelipah (evil force) leeches sustenance from the alphabet—i.e., from the pehs— equal to the value of its name. This turns the PÆh into APh (anger). +Therefore our Sages, of blessed memory, taught: If a man and a woman are worthy, the Divine Presence resides in their midst. If they are unworthy—that is, if he is spiritually impure—a fire consumes him (Sotah 17a). Know and see, these peh -letters themselves (i.e., aleph, kaph, end- kaph, peh, end- peh, kuph) have the same numerical value as AiSh (fire), and they exact punishment from him. +But when a person gives charity anonymously, he redeems the sparks of holiness from the kelipah. The APh reverts to a PÆh. +This is the meaning of: “Charity given in secret yikhpeh aph (subdues anger).” +[The meaning of yiKhPeH is] as in “KoPheH a utensil over it” (Pesachim 6a) {which connotes haPhiKhaH, (inverting)}. This is “yiKhPeH APh”—he subdues and inverts the APh, so that it becomes PÆh. [This is wondrous.] + +Torah 84 + + + +Section 1 + +It is brought in the Talmud: +“BaMeh Heerakhta Yamim (Through what have you earned length-of-days)?” [Rabbi Nechunya ben HaKanah’s disciple asked him]. “I was liberal with my money,” he replied. (Megillah 28a) +In order to explain this, one must be familiar with the following teaching found in the holy Zohar (III, 123a): +Come and see, each of the Six Days of Creation is ruled by its corresponding countenance. And there is no day that is without good…. Yet each day has an outer barrier so that not everyone can ascend to that good—e. g., as darkness conceals the light…. Therefore, when an unworthy person attempts to know the Torah's inner secrets, many serpents and scorpions confuse his thoughts to keep him from entering the place that is not his. But when a person is deserving, all these guardians are at his beck and call; accuser becomes defender, and they usher him inside, to the hidden good. They say, “Our Master, this good, righteous and God-fearing individual wishes to come before Your presence…[to attain] that hidden good.” And He answers them, “Open [the way] for him through that gate called Love, or through that gate which is Repentance. Let each righteous person ascend according to his level.” +Now, good [here] refers to nothing other than the Torah (Avodah Zarah 19b). Thus when a person wants to meditate on and ponder the Torah—i.e., the Torah's inner secrets—these guardians and serpents and scorpions confuse his thoughts. These are the thoughts that distract a person. +But when a person determinedly wants and yearns, so that they open [the gates] for him, as in the aforementioned passage of the holy Zohar, 0 then each day is greatly expanded for him. This is because he sees and perceives the hidden good—i.e., the Torah's inner secrets—that relates to that day. +This is the meaning of what the Talmudic sage asked: +Through what have you earned length-of-days?—In other words, which of the attributes enabled you to enter into the hidden good and lengthen your days, expanding them? +And he answered him: +I was liberal with my money—This is the attribute of the Patriarch Avraham. It is also the gate called Love, and the right side. As we find in the Tikkuney Zohar (#70, p.129a), “From the right side comes a mind as white as silver.” In other words, all the accusers and all the serpents and scorpions—i.e., the alien thoughts that confuse one’s thinking—become as white as silver. +This is the reason it is said of Avraham, “And Avraham was old, advanced in days” (Genesis 24:1)—i.e., all his days were whole and expanded. This is because “From the right side comes a mind as white as silver,” and accuser becomes defender, so that he could daily attain the hidden good related to it. + +Torah 85 + + + +Section 1 + +{“[Assist those who cease work on Shabbat…]; who stride on it with short steps; so’adim (who feast on it) three times in order to bless. May their righteousness shine forth like the light of the seven days.” (Shabbat Table Song). Who stride on it with short steps—This is because with regard to Z’er Anpin, Malkhut is an aspect of “a step outward,” as taught in the holy Zohar (III, 203b; and as explained in the writings of the Ari, of blessed memory) . +So’ADim on it—The explanation is: When we want to rectify her and bring her to maturity, as a SaAD (support) and “a helpmate,” so that they are face to face. +three times in order to bless—The explanation is: It is necessary to illumine Netzach, Hod and Yesod of Z’er Anpin, since she is constructed mainly from there. +May their righteousness shine forth—The explanation is: How are Netzach, Hod and Yesod of Z’er Anpin blessed? Through the mentalities that he receives, as is brought. +The mentalities are four: Chokhmah, Binah, Chesed and Gevurah. They are encompassed in Netzach, Hod and Yesod of Binah. This is: +like the light of the seven day s —These are a shin with three heads and a shin with four heads. {Until here the lesson is leshon Rabbeinu z’l.} + +Torah 86 + + + +Section 1 + +“[Assist those who cease work on Shabbat…;] who stride on it with short steps; who feast on it three times in order to bless. May their righteousness shine forth like the light of the seven days.” (Shabbat Table Song) +Behold, it is known that during the weekdays the external forces rule. But on the eve of the holy Shabbat, <after midday,> they have no rule at all. As is brought in the holy Zohar: When the day’s sanctity sets in, “all doers of iniquity are dispersed”. +Now, their rule during the week is primarily over the aspect of the feet. They prevent a person from walking in the ways of God. <As> is brought in the Talmud: It is they who cause the knees of the rabbis to become tired (Berakhot 6a) . +But on the holy Shabbat, the strength to walk is returned to them, as it is written (Isaiah 58:13), “If you turn back your feet because it is Shabbat.” This is as we said, that on the holy Shabbat one is able to walk in the ways of God. +However, this is comparable to a child. When first beginning to walk, he still needs support to keep him steady. And even with this, he cannot walk quickly. He can take only small steps, and [others] have to support him. It is the same when a person first begins walking in the ways of God on Shabbat. He is still in need of support to keep him steady. +This support is the element of truth. This element of truth is the aspect of a third leg, as is brought in the Talmud: Truth stands. And Shabbat corresponds to truth, as is brought: Even the unlearned fear telling a lie on Shabbat. Thus when a person binds himself to this trait, it supports him in keeping steady and is the aspect of a third leg. +However, we still need to bless the aforementioned three legs and strengthen them if they are to walk well. This is accomplished by the charity one does on Shabbat—i.e., that one gives a person for Shabbat [expenses], or one <invites> a poor person to one’s table. +For there are two types of charity: the charity we do on the weekdays, and the charity we do on the holy Shabbat. Now, charity corresponds to the sun, as it is written, “a charitable sun.” The charity we do during the week parallels the sun of this world. But the charity of Shabbat, which is a taste of the World to Come, parallels the sun as it is destined to be renewed in the Future—this being “like the light of the seven days.” +And the sun, which corresponds to charity, gives strength to the legs, as it is said, “TZeDeK (Righteousness) will walk before him”—i.e., TZeDaKah (charity) will enable him to walk. And it is also said, “The sun shone for him,” and Rashi explains: [It shone] for his benefit, to heal his limp. From this we see that the Shabbat charity one does corresponds to the light of the sun, “like the light of the seven days.” It is this that gives strength to the aforementioned aspect of the three legs. + +Section 2 + +2. This is the explanation [of the opening verse]: {“Assist those who cease work on Shabbat…; who stride on it with short steps; so’adim (who feast) on it three times in order to bless. May their tzedek (righteousness) shine forth like the light of the seven days.”} +who stride on it with short steps—That is, on Shabbat he still takes short steps, as explained above. +So’ADim on it—That is, by means of Shabbat, which is the aspect of truth, he creates for himself SaAD (support) and a third leg. +three times in order to bless—These are the three legs, as explained above. The way to strengthen them, so that he can walk properly, is this: May their tzedek shine forth like the light of the seven days—That is, he should give Shabbat tzedakah, this being the aspect of the sun as it is destined to be renewed “like the light of the seven days,” as explained above. + +Torah 87 + + + +Section 1 + +“Give truth to Yaakov, kindness to Avraham.” (Micah 7:20) +It is the case, as we see empirically, that as soon as a person wants to follow the path of the upright, he is beset by harsh judgments. Reason would dictate otherwise. +However, fear of God has two forms: fear of punishment and fear of [His] exaltedness. Fear of punishment is called justice. Fear of [His] exaltedness is called faith; he fears Him because he believes wholeheartedly that God is “Master and Ruler and the Supreme Source of all the worlds” (Zohar I, 11b) . +Now, it is known that faith cannot be attained except by means of fear of punishment. Because he fears punishment, he believes that God is powerful, masterful and omnipotent. And through this he attains greater faith. +Thus it is that as soon as a person wishes to follow the path of the upright, he must possess the fear called justice. <Justice is an aspect of harsh judgments, as in> “He judges the world with justice” (Psalms 9:9). Therefore, harsh judgments are aroused against him. Nevertheless, <afterwards, once he has progressed from level to level and attained the aspect of > faith, all the harsh judgments are then <eliminated and> mitigated at their source. + +Section 2 + +2. This is the meaning of [the opening verse]: {“Give truth to Yaakov, kindness to Avraham.”} +Give truth to Yaakov—In other words, to fear. For YaAKoV signifies fear, as connoted by “The ÆKeV (end product of) humility is fear of God” (Proverbs 22:4), <i.e., fear of [His] exaltedness>. Then certainly: +kindness to Avraham—For anyone who comes to cleave to God is called AVRahaM, derived from AVo RaM (I will come to the Exalted One). +This is as it is written: “Justice will be the girdle of his loins, and faith the girdle of his waist” (Isaiah 11:5). [Yet this would imply that] justice is identical to faith. However, as long as it does not have truth bound to it, it is called justice. Once truth is bound to it, it is called faith. And then all good and all light reside in it (Zohar III, 198b) . + +Torah 88 + + + +Section 1 + +“Who covers the shamayim (heavens) with avim (clouds), Who prepares rain for the earth.” (Psalms 147:8) +Behold, it is known that no bounty or blessing can come to the world except by way of the tzaddik. This is because the tzaddik has the hands to receive them. This refers to love and fear, which are the hands for receiving all bounty and all blessing. <For fear and love correspond to ShaMaYiM (heavens)—i.e., aiSh and MaYiM (fire and water), benevolences and severities, which are the hands.> +And such a tzaddik has to hide <and conceal> the love and fear. This is so that the accusatory forces should not <realize it> and steal the bounty from him. +This is: +Who covers the shamayim with avim—This alludes to fire and water. In other words [he covers] his love and fear <with AVim (clouds), namely, with something that is AV (dense) and corporeal>. Then, +Who prepares rain for the earth—that is, he is able to of draw all the blessings, which correspond to rain. + +Section 2 + +2. But when the tzaddik is widely known <and not concealed by clouds, as explained above,> then the accusatory forces are aware of him and keep a careful watch over him. They prevent him from drawing down bounty. +Thus the Holy One, blessed be He, motivates the heart of a different tzaddik to foment argument against him <and to accuse him of being false. As a result he is concealed by clouds and is able to> draw down bounty. +This is a “dispute for the sake of Heaven” (Avot 5:20)—i.e., for the sake of the tzaddik, who is called shamayim (heaven) because he possesses love and fear. Hence it is for the sake of Shamayim, the love and fear, <so that he is concealed by clouds> and is able to prepare rain <for the earth>—i.e., bounty and blessing. + +Torah 89 + + + +Section 1 + +“But You made him slightly wanting from elohim (divinity), and with glory and majesty teatreihu (You crown him).” (Psalms 8:6) +Behold, it is known that whatever a person lacks, whether spiritually or physically—that want is in the Divine Presence, which is the aspect of Elohim (the Lord). +This is: But You made him wanting—[This want] is certainly “slightly [wanting] from elohim.” In other words, the want is certainly “from Elohim”—i.e., in the Divine Presence. +But when a person knows this, that the want is above and below, he will certainly feel great sorrow and sadness, and so will not be able to worship God with joy. He will therefore have to answer for himself: “What am I, and what is my life? For the King Himself informs me of His want. Is there any greater glory than this?” This brings him to great joy, and his intellect is restored. This is: +and with glory and majesty teatreihu—In other words, on account of his “glory and majesty,” that the King Himself informs him of the want. <And as a result:> +teATReihu— <This refers to a crown, as in (1 Samuel 23:26), “Shaul and his men oATRim (were encircling) David”—i.e.,> new intellect. + +Torah 90 + + + +Section 1 + +“I will rejoice in God. Chata’ im (Sinners) will cease from the earth.” (Psalms 104:34-35) +Behold, it is known that whatever lack a person experiences stems from the Shattering [of the Vessels], on account of which the sparks [of holiness] fell and were subtracted from the Divine Presence. +A person can rectify this by rejoicing in his God. Then, all that was lacking due to the Shattering is made whole and all the sparks ascend. +This is: I will rejoice in God—[By rejoicing in God,] +Chata’im will cease—that is, all lack will be made whole, as it is written (1 Kings 1:21), “my son Shlomo and I will be [deemed] chata’im.” +from the earth—This alludes to the exalted “earth,” the Divine Presence. + +Torah 91 + + + +Section 1 + +“His hands were faith until the coming of the sun.” (Exodus 17:12) +There are various degrees of faith. There is faith that is only in the heart. Yet ideally a person’s faith should be so extensive that it spreads to all the limbs. +As is brought in the writings of the Ari, when washing one’s hands, one has to raise them opposite one’s head in order to receive holiness. From this we see that one must have faith in the hands—believing that lifting his hands to the level of the head incurs holiness. +For without faith, it is nothing, as it is written (Psalms 119:86), “All Your mitzvot are faith.” But when a person has such faith, he proceeds from faith to the intelligence <within that thing>. And the more he strengthens his faith, the more intelligence he attains. That thing which initially required his relying on faith, now that he has attained greater faith, he understands that first thing rationally. +This is the meaning of what is written of Moshe: +His hands were faith—He had such extensive faith that it spread to all the limbs. Even his hands contained such an abundance of faith. +until the coming of the sun—This alludes to the intelligence within the thing, for the sun corresponds to wisdom, as is brought here in our works (above, in Lesson #1) . + +Torah 92 + + + +Section 1 + +Pacing back and forth inside one’s house gives one the power to revive the dead. +This is as it is written concerning Elisha when he resurrected the Shunamite woman’s son. It is written of him: “he walked… once this way and once that way” (2 Kings 4:35) . +In the Tikkunim it is brought: “If not for the lobes of the lungs fanning the heart, the heart would consume the entire body” (Tikkuney Zohar #13, p. 28a). The lungs and the heart are the aspects of Yaakov and Yosef. +For Yaakov corresponds to truth, as it is written, “Give truth to Yaakov” (Micah 7:20), and truth is synonymous with Torah, as it is written, “The Torah of truth” (Malachi 2:6). And the Torah comprises Five Books, paralleling the five lobes of the lungs (Tikkuney Zohar #25, p.70a) . +Yosef corresponds to the heart, for Yosef was called “TZaPhNaT-Paaneach” (Genesis 41:45), and it is written, “In my heart TZaPhaNTi (I have hidden away) [Your word]” (Psalms 119:11) . +Thus when the fire in the heart burns, it can consume the entire body. But in the process of the five lobes of the lungs moving back and forth, they fan the heart and cool down its heat. +This is the reason it is taught concerning Yaakov (Rashi on Genesis 37:2): “Yaakov sought”—namely, the lungs—“to dwell in tranquility, but he was immediately beset by the trouble regarding Yosef”—namely, the heat of the heart. +We see from this that by walking back and forth, even inside one’s house, a person—who is the aspect of Torah, as it is written, “This is the Torah: a man!” (Numbers 19:14)—has the power to cool down the fire, which corresponds to harsh judgments. Thus he can revive the dead, bringing them back to life. + +Torah 93 + + + +Section 1 + +Anyone who conducts his business affairs faithfully thereby fulfills the positive commandment “you shall love [God your Lord]” (Deuteronomy 6:5) . +This [mitzvah] is the root of all the positive commandments, as it is written in the Tikkunim on the verse “Then prepare a tasty dish for me, the way I love it” (Genesis 27:4)—from the positive commandments (Tikkuney Zohar #21, p.51a, 52a) . +How does one fulfill the mitzvah “you shall love [God your Lord]”? As is brought in the Talmud concerning the verse “you shall love”—that the Name of Heaven becomes beloved through you. How? When a person has read and studied and attended Torah scholars, and his dealing with people is pleasant and he conducts his business affairs faithfully, what do people say? “Fortunate is the one who taught him Torah…” (Yoma 86a). Thus it is that Heaven’s Name grows to be beloved through him and he fulfills the mitzvah of “you shall love,” which is the root of all the mitzvot. + +Section 2 + +2. Also, by conducting one’s business affairs faithfully one attains a level that transcends time. This is as the Talmud concludes (ibid.): Regarding him Scripture says: “Yisrael, I take pride in you” (Isaiah 49:3). Yisrael is “in thought,” as in the teaching of our Sages, of blessed memory: Yisrael arose in thought (Bereishit Rabbah 1:5). And thought transcends time. + +Section 3 + +3. And by conducting one’s business affairs faithfully one can also pray with a clear mind. For prayer, too, transcends time, since it is something that stands at the very summit of the universe (Berakhot 6b). Thus, attaining love enables one to attain expanded consciousness, so that he is able to pray with a clear mind. + +Torah 94 + + + +Section 1 + +“He was mindful of His lovingkindness and His faithfulness toward the House of Israel; all ends of the earth have seen the salvation of our Lord.” (Psalms 98:3) +The matter is as follows: All the worlds were created only for Israel, as it is written (Isaiah 43:7), “for My glory have I created, formed and made it.” In other words, Creation, Formation and Action were created only for “My glory.” And “My glory” is Israel, for it is written “and I will dwell in them” (Exodus 25:8)—which our Rabbis, of blessed memory, expounded: It does not say “in it” but “in them,” to teach that the Holy One, blessed be He, causes His Divine Presence to dwell in each <and every> one of Israel. From this we see that each Jew is called a garment, and a garment is called glory, as Rabbi Yochanan would call his garments “my glorifiers” (Shabbat 113a) . +Thus we see that all the worlds were created only for Israel, in order to provide them with great good. But when their sins render them incapable of receiving, He suffers <greatly, as it were>, as the verse states (Isaiah 63:9): “In all their suffering, He suffers.” +Even so, because the light of lovingkindness is so pure, it is impossible to receive it as it is. He must <contract the light in His holy speech>. That is, when He wants to provide great good, He must speak [the words], “Let it be so.” This is as is written (Psalms 33:6), “By the word of God the heavens were made.” For the letters are contractions: [the light that is] the letter aleph extends to here; [the light that is] the letter tav extends to there. +However, because of our many sins, speech, too, is in exile. This is as it is written (Chronicles 15:24), “Relate His glory among the nations”—i.e., speech and Israel are together in exile. The verse thus states (Isaiah 40:5): “Then the glory of God will be revealed, and all flesh will see it together that the mouth of God has spoken.” That is, when Israel will be redeemed, then, speech too will <be redeemed> with the Blessed One, as it were. + +Section 2 + +2. Now, our Rabbis, of blessed memory, taught: Every person must say: “The world was created for my sake” (Sanhedrin 37a), and he is obliged to improve it. What is its rectification? The matter is as follows: One must see to raise up all the sparks in all things. <As brought elsewhere,> these sparks are letters. Thus we see that one raises up letters, and the letters become words, so that through speech great good is provided to Israel. +Yet how can a person raise up the sparks to God? The advised course of action is as follows: When a person observes some object, he must immediately believe with complete faith that this object contains letters and sparks. From this faith the zayin is made, as the verse states (Psalms 33:4), “All His acts are done with faith.” The “doing” is the six days of the week, and faith is the seventh, <as is known to those proficient in the mystical tradition>. +Afterwards, he should combine the faith <with> the wisdom, as it is written (1 Chronicles 28:9), “Know the God of your father.” +“The God of your father” corresponds to faith, as in: They retain their fathers’ practices (Chullin 13b). We have faith in God, that He is the God of our fathers; this being the main thing. And “know” refers to wisdom and intellect. Wisdom is [the letter] yod, as Rashi explains: “Then Moshe will sing” (Exodus 15:1)—it does not say “ShaR (sang)” but “YaShiR (will sing)”—it is to thought that the Yod refers. +And from the aforementioned yod and zayin, an ayin is made. This is because in Hebrew letter numerology, zayin times yod is ayin. In addition, the AYiN indicates wisdom, for the wise of the community are called “AYNei (the eyes of) the community” (Numbers 15:24). +{“You shall make a tzitz (head-plate) of pure gold, u-petachta (and you shall engrave) on it the seal inscription: ‘Holy to God’” (Exodus 28:36).} Automatically, when a person with such an eye looks at something of the world, the sparks certainly ascend. This is as it is written, “You shall make a tzitz of pure gold.” Tzitz connotes looking. When, as mentioned above, it is pure—with faith and wisdom—then “u-PeTaChta on it the seal inscription.” In other words, by means of such an eye, tiPhTaCh (you will open) the sparks sealed in all things and raise them up: “Holy to God.” +These sparks are letters. The letters become words. And through words, [God] provides great good to Israel. Also, when one raises up sparks from an object, that object then becomes worthless, because they are its life-force. + +Section 3 + +3. This is the explanation of the [opening] verse: {“He zakhar (was mindful) of His lovingkindness and His faithfulness toward the House of Israel; all afsei (ends of) the earth have seen æt (the) salvation of our Lord.”} +He zakhar His lovingkindness—Zakhar connotes providing. In other words, when He wants to provide lovingkindness to Israel, then… +and His faithfulness toward the House of Israel—<That is, he combines faith with the House of Israel>, which is wisdom, as the verse states (Proverbs 24:3), “A house is built with wisdom.” <And then> +all ÆFSei the earth have seen—In other words, the physical matter of the thing becomes EFeS (worthless) <and emptiness, as explained above>. Thus: +ÆT— This alludes to the letters, from Aleph to Tav, namely the sparks. [They] become salvation of our Lord—The sparks become words, and this causes the Blessed One to provide great good. This is the meaning of “salvation of our Lord,” for this is His delight! + +Torah 95 + + + +Section 1 + +When the communal and civic leaders of the generation grow haughty, the Holy One, blessed be He, sends people to take issue with them and speak out against them in order to keep them from becoming arrogant. This is as our Sages, of blessed memory, taught: We do not appoint a leader over the community unless he has a checkered background (Yoma 22b). +This is the explanation of the cryptic teaching brought in Etz Chaim, Shaar Arikh Anpin, Chapter 12 (p.197): Remove MaH from the backpart-of- MaH, PeH remains. +The explanation is as follows: On account of his checkered background, a person considers himself as MaH (what), and as nothing and naught. Yet when he removes MaH from himself, so that he no longer considers himself as “what” but grows haughty, PeH remains—that is, people open their peh (mouth) and say, “Turn around to what’s in back of you,” and they ridicule him. {Until here the lesson is leshon Rabbeinu z’l.} + +Torah 96 + + + +Section 1 + +“The wicked man plots against the tzaddik, he gnashes his teeth at him. The Lord laughs at him, for He sees that his day is coming. [The wicked have drawn the sword… Their sword will pierce their own heart, and their bow will be broken.]” (Psalms 37:13-15) +The matter is as follows: It is hard to understand—what is the source of the foreign thought that comes to the tzaddik who wants to pray with great devotion? Have our Sages, of blessed memory, not said: One who strives for purity is assisted [from on high] (Yoma 38b)? +However, the matter is as follows: At the time of the Shattering of the Vessels, the sparks fell from all the worlds. Through the prayers of the tzaddikim, [these sparks] rise slowly, level after level. +Thus, when a tzaddik stands in prayer and binds himself to his current attribute, he is beset by a foreign thought consistent with that particular attribute. When he then arrives at a higher level, he is beset by a foreign thought in consonance with the attribute he has now attained. Thus the tzaddik has to know from which attribute and from which world this foreign thought stems. He has to also know by what means to elevate it to that world and that attribute in which he presently resides. +Nevertheless, there are times when the tzaddik wants to elevate it but cannot. The reason is that he has been distracted by a foreign thought from a higher level, a level he has yet to attain. It is therefore impossible for him to elevate it, since he is still on a level lower than this—i.e., his current level. +But why does he receive this foreign thought prematurely? +Know, I possess a tradition that when there is opposition to some tzaddik, a different tzaddik is distracted by a foreign thought consistent with that opposition. And because he wants to elevate it, even though he does not, the strength of the desire is sufficient to break all the opponents. + +Section 2 + +2. This is the explanation of the [opening] verses: {“The wicked man plots again st the tzaddik, he gnashes his teeth at him. The Lord laughs at him, for He sees that his day is coming. The wicked have drawn the sword… Their sword will pierce their own heart, and their bow will be broken.”} +The wicked man plots—This alludes to the foreign thought. +again st the tzaddik, he gnashes his teeth at him—That is, he wants to elevate it. +The Lord laughs at him, for He sees that his day is coming—He has yet to attain the level of this foreign thought. However, what is the source of the foreign thought that comes to him? [The verse] explains: +The wicked have drawn the sword—Rashi comments: “sword” connotes conflict—i.e., opposition is stirred up against some tzaddik. +Their sword—This alludes to the foreign thoughts relating to that opposition. +will pierce their own heart—That is, the heart of this tzaddik. And because he wants to elevate it, on account of the strength of this desire… +and their bow will be broken—In other words, the aforementioned opposition. + +Torah 97 + + + +Section 1 + +“Elohim Al Dami Lakh (O Lord, do not hold Yourself silent); be neither deaf nor still, O El (Omnipotent One).” (Psalms 83:2) +The matter is as follows: It is known that there is a place on high called “ELDaD and MeIDaD” from which bounty descends to the world. For the two letters E -L are DaD (a breast), and the two letters M-I are DaD (as is brought in Likutey Torah, Behaalotekha, p.208). The bounty itself is called heh, as it is written (Genesis 47:3), “Heh (Here) you have seed.” The Name Elohim is thus completed in full. +However, there are times when, due to our many transgressions, the bounty departs. The heh then becomes a DaLeT, in the sense of “D’ LeT lah (She has no) [light] of her own at all” (Zohar I, 132b). Then each Jew must act quickly to turn the dalet back to a heh. +How do we turn the dalet into a heh? The matter is as follows: Behold, it is written (Psalms 60:9), “Gilead is mine, and Menasheh is mine; Ephraim is the stronghold of my head; Yehudah my rulers.” This is the explanation: Prior to the creation of the world, the Blessed One delighted in and adorned Himself with <Israel’s> prayers and the good deeds of the righteous. He foresaw that there would be tzaddikim who, by virtue of their good deeds, would rule through their prayers and accomplish whatever they want to, in accordance with: “The tzaddik rules with the fear of God” (2 Samuel 23:3) . +Now, every Jew can attain this level of achieving mastery through his prayer. However, there are two obstacles. The first precedes the prayer. It is when a person approaches prayer with pride—that he is of distinguished ancestry, or because he toils and struggles in the service of the Creator. On account of this it is impossible for his prayers to achieve mastery. Rather, he has to forget all this. It should seem to him as if he was created today and that he is the only one in the world. +{“Yosef called the name of the fir st -born Menasheh, for God has made me forget all my toils and all my father’s house. And the name of the second he called Ehpraim, for God has made me fruitful in the land of my affliction” (Genesis 41:51-52). } This is the meaning of MeNaSheh, it connotes unawareness and forgetfulness. This is as it is written, “for God NaShani (has made me forget)… all my father’s house”—namely, ancestry—and “all my toils”—that he toiled in serving God. +The second obstacle is in the midst of prayer, when, because of earlier willful transgressions or intentional improper thoughts, he is beset by foreign thoughts while praying. As previously, on account of these foreign thoughts it is impossible to achieve mastery through his prayer. He must therefore break the foreign thoughts through the holy thoughts associated with prayer. Through this, his willful transgressions—that is, the foreign thoughts—are accounted for him as merits. +And this is the meaning of EPhRaIm, as it is written (Genesis 41:52), “for God hiPhRanI (has made me fruitful) in the land of my affliction.” The explanation is: By means of the holy thoughts, that which previously was afflicted—i.e., desolate and parched—is accounted for him as merits. +Thus when a person prays with these two aspects—the aforementioned Menasheh and Ephraim—he surely acquires humility and humbleness. And this humility engenders fear, as it is written (Proverbs 22:4), “Humility results in the fear of God.” Consequently, he prays also with fear. +And fear is identified with malkhut, as our Sages, of blessed memory, said: “Were it not for the fear of the malkhut (government)…” (Avot 3:2). Thus it is that the prayer contains the quality of fear, and a prayer such as this has the aspect of mastery. +This is also the delight of the Blessed One, through which the Will of the Creator is fulfilled. Certainly, if at the beginning, when this delight did not exist—God merely foresaw that in the distant future there would be tzaddikim who would pray in this manner—<He delighted in this and created the> world through the Ten Utterances (Avot 5:1), all the more so at present, when this delight exists, the Blessed One renews His world with the Ten Utterances, as it is written (Morning Liturgy), “In His goodness He renews daily, always, the work of Creation.” +This is the explanation of the verse: {“Gilead is mine, and Menasheh is mine; Ephraim is the st ronghold of my head; Yehudah my rulers.”} +GiLEaD is mine…—This connotes GaL EiD: that God’s delight nitGaLeh (was revealed) prior to the creation of the world; she-E’Dein (that He delighted in) and adorned Himself with the prayer of the righteous, when it would contain the two aspects, Menasheh and Ephraim, as explained above. +the st ronghold of my head—That is, he should strengthen the holy thoughts. +YehuDaH — Namely, prayer, as it is written (Genesis 29:35), “This time, oDeH (I will gratefully praise)”; +my rulers—Rashi explains: this connotes rulership and malkhut. In other words, the prayer achieves mastery, so that the aforementioned delight is revealed and He renews His world with the Ten Utterances, as mentioned above. +These Ten Utterances are a yod. Yod and the aforementioned dalet form a heh. {“For I said: The world is built on lovingkindness” (Psalms 89:3).} +And the Ten Utterances are derived from lovingkindness. As [the verse] states: “For I said”—namely, the Utterances—“The world is built on lovingkindness.” And “lovingkindness” is synonymous with El (Omnipotent One), as in (Psalms 52:3), “The lovingkindness of El lasts throughout the day.” + +Section 2 + +2. And this is the explanation of the [opening] verse: {“Elohim (O Lord), al dami lakh (do not hold Yourself silent); be neither deaf nor st ill, O El (Omnipotent One).”} +ELoHIM, AL DaMI LaKh—In other words: When you see that the Name ÆLoHIM has become the letters AL DaMI—i.e., the Heh has become a Dalet— I say LeKha (to you)… +be neither deaf nor st ill, O El—that you should employ prayer which has the aforementioned two aspects to awaken the aspect of “El,” thereby turning the dalet back into a heh . +Then, E-L becomes DaD, and M-I becomes DaD . +And Heh is the bounty. This is because the numerical value of the three formations of the heh together with the two composite factors is [the same as] ChaLaV (milk), as is known to those initiated in the esoteric teachings. + +Torah 98 + + + +Section 1 + +This concerns that which the Talmud states a number of times: He set his eyes upon him, and [that other person] became a heap of bones (Berakhot 58a; Shabbat 34a; Bava Batra 75a; Sanhedrin 100a). What does it mean “He set his eyes upon him,” and what is the meaning of “he became a heap of bones”? +However, a person does not perceive the extent of the blemish caused by his transgression. But the tzaddik does see, for the tzaddik has “the eyes of God,” as it is written (Psalms 34:16), “The eyes of God are to the tzaddikim”—that is, the tzaddik has God’s eyes; and “those are the eyes of God ranging over the entire earth” (Zechariah 4:10). Thus it is that the tzaddik sees how far the blemish reaches. +This is the explanation of [the expression in] the Talmud: +He set his eyes upon him—In other words, in order that [the other person] should see with the eyes of the tzaddikim. +and he became gal of atzamot—GaL is etymologically related to hitGaLut (revelation), and ATZaMot is etymologically akin to “OTZeM (He shuts) his eyes from seeing evil” (Isaiah 33:15). In other words he sees the blemish he has caused, which had previously been hidden from him. There is no greater punishment than this: when a person sees the blemish he caused. + +Torah 99 + + + +Section 1 + +“I pleaded with God at that time, saying.” (Deuteronomy 3:23) +A person should pray with great devekut to God. +Yet if upon occasion it happens that he cannot pray with devekut, he should not say, “I just won’t pray”; since he is unable to pray with appropriate concentration and devekut, and so the prayer is not accepted. +This is as our Sages, of blessed memory, taught about Rabbi Chanina ben Dosa, that he would pray [for the sick and say, “This one will live and this one will die.”] They said to him, [“How do you know this?”] He answered them, “If my prayer is fluent in my mouth, I know that it has been accepted. But if it is not, I know [that it has been torn up]” (Berakhot 34b). This is in line with what we have said: With devekut, his prayer is then fluent in his mouth and accepted. But without it, God forbid, it is the reverse. +Even so, a person should not say, as above, [“I just won’t pray”]. Rather, he should always pray. And if he is unable to pray with appropriate devekut, let him pray with all his might. For at a later time, when he prays with appropriate devekut, all the prayers will ascend together with the prayer that he prayed properly. +This is: I pleaded with God—Always, with or without devekut . +at that time, saying—In other words, at the time I merit to pray with devekut, which is the aspect of “my prayer is fluent in my mouth.” This is the meaning of “at that time, saying”—the words utter forth and are fluent in his mouth because he prays with devekut. Consequently, all the prayers that he prayed until now ascend, as explained. + +Torah 100 + + + +Section 1 + +All the tzaddikim in each generation are holy and have God with them. Why then do we see that while some tzaddikim are very good-natured and well-liked by everyone, there is a true tzaddik who by temperament and nature is not amiable with people, and who sometimes even displays <much> anger and irritability? +Now, it is known that the tzaddikim derive all their righteousness from the light of the Torah. She is <his> guide, and he gets his righteousness from her. When a tzaddik has attained great illumination from the Torah’s light, and his <good> deeds are <exactly> on a par <with> his perception of Torah, then his righteousness and Torah are in amicable accord <with each other>. He therefore gets along with people. +But when a tzaddik’s perception of the Torah’s wisdom greatly surpasses his deeds, the Torah <boils> inside him—<that is, the great>, holy fire of the Torah <burns inside him>. Thus, it is impossible for him to get along with others and be involved with people, similar to the aforementioned tzaddik. +This is as our Sages, of blessed memory, taught: When a young rabbinical student becomes heated, it is the Torah that is causing him to become heated (Taanit 4a). This is because his Torah has increased greatly, as explained above. + +Torah 101 + + + +Section 1 + +“Bikrov Alaiy Mrei’im (When Evildoers Come Close) to consume my flesh—it is they, my foes and my enemies, who stumble and fall.” (Psalms 27:2) +The matter is as follows: “For with YaH, God formed the worlds” (Isaiah 26:4). This is “Bereishit [God] created” (Genesis 1:1), since with the Torah, which is called reishit, [God] created <and formed> worlds (Bereishit Rabbah 1:1). +The Yod signifies the wisdom of the Torah. The Heh signifies the letters of the Torah, namely, the Five Books of Scripture <and the five> articulators. This is the meaning of “with Y-H God formed the worlds”—i.e., with the Torah, which is Y-H, as explained, [God] created all the worlds. + +Section 2 + +2. It is also written, “you are adam” (Ezekiel 34:31), and our Rabbis, of blessed memory, expounded: you are referred to as “adam,” but idolaters are not referred to as “adam” (Yevamot 61a). For there are seventy shining countenances and seventy darkened countenances. +Now, <the Torah> carries a dual potential. As our Sages, of blessed memory, expounded the verse: “This is the Torah that Moshe sam (set)…” (Deuteronomy 4:44)—if one is deserving, it becomes a sam (elixir) of life for him; if one is not deserving, it becomes a sam (potion) of death for him (Yoma 72b). An elixir of life refers to a shining countenance. A potion of death refers to a darkened countenance, as it is written (Lamentations 3:6), “He has made me dwell in darkened places, like those long dead.” And from the <seventy> darkened countenances, the <seventy nations> are sustained. +Although all idolaters possess the entire range of evil traits, each nation is tied to one particular trait more than all the others. This is “He appeared from Mount Paran…” (Deuteronomy 33:2)—that the Holy Blessed One wanted to give the Torah to <the nations>, yet none wanted to accept it because they heard that the Torah forbids the particular trait to which they were tied (Sifri, VeZot HaBerakhah 2; Zohar III, p.193a). {Whoever takes upon himself the yoke of Torah, has removed from him the yoke of government and the yoke of derekh eretz (worldly responsibilities). But whoever throws off the yoke of Torah, has placed upon him the yoke of government and the yoke of derekh eretz (Avot 3:5).} +And anyone <who pursues evil desires and> traits is ruled by those <nations> that are tied and bound to those particular evil traits. This is the meaning of: “Whoever throws off the yoke of Torah, has placed upon him the yoke of government”—that is, physical servitude—<“and the yoke of derekh eretz”—that is, spiritual servitude, which is> derekh ærtziyut (worldliness), namely, the evil traits of the idolaters. For by throwing off the yoke of Torah, which is seventy shining countenances, he is overpowered by seventy darkened countenances, which is the rule and evil traits of the idolaters—this being the aspect of “the yoke of government” and “the yoke of worldly responsibilities.” +However, “Whoever takes upon himself the yoke of Torah, has removed from him the yoke of government and the yoke of derekh eretz .” That is, someone who studies in depth—he thoroughly explores and understands the Torah’s wisdom, which is the aspect of a shining countenance, as in (Ecclesia st es 8:1), “A person’s wisdom illuminates his face,” <i.e., the countenance of the Torah>—accordingly “has removed from him the yoke of government and the yoke of derekh eretz .” He eliminates from himself the yoke of their evil desires and traits, which are the aspect of a darkened countenance, by taking upon himself the yoke of Torah, which is the aspect of a shining countenance. +For whatever a person comprehends with his intellect is the aspect of a shining countenance, and that which he fails to comprehend is the aspect of a darkened countenance. Consequently, when a person merits thoroughly exploring the Torah until he comprehends its wisdom, and thus is in the aspect of a shining countenance, he can subdue the traits and desires of idolaters, who are in the grip of the aspect of a darkened countenance. +This is the meaning of “He established the boundaries of the nations l’mispar (according to the number) of the Children of Israel” (Deuteronomy 32:8). “L’miSPaR is a conjugate of “a brick of SaPiR (sapphire)” (Exodus 24:10). In other words, according to the shining countenances, which correspond to the miSPaR of the Children of Israel, “He fixes the boundaries of the nations,” which correspond to darkened countenances, as explained above. + +Section 3 + +3. Now, each and every person has within him the aspect of a shining countenance, this being the sanctity of Israel, the holy people, who in their essence are distant from all the [evil] traits and desires. Yet the seventy nations, which are the darkened countenances, have a hold on him. These are the evil desires and traits, all of which stem from the seventy nations, who are the darkened countenances. This is as it is written (Psalms 106:35), “But they mingled with the nations and learned their ways”—that is, he became mixed with the evil traits inside him, which are drawn from the nations, as explained above. +When a person transgresses, God forbid, the transgression and sin are etched onto his bones, as it is written (Ezekiel 32:27), “and their iniquities will be on their bones.” It is impossible to go free from this except by means of the Torah, which is the aspect of a shining countenance and the antithesis of all the [evil] desires and traits, which are the aspect of a darkened countenance, the source of all transgression, God forbid. +Aperson must exert himself in Torah and kill himself over it, as our Rabbis, of blessed memory, taught regarding the verse “This is the Torah: a man who dies in a tent” (Numbers 19:14)—the Torah is not retained except by one who kills ATZMo (himself) over it (Berakhot 63b). This alludes to ATZMiyuto (his essence), corresponding to the evil traits and evil desires, the source of all the blemishes etched onto ATZMotav (his bones). For he has to exert himself in Torah until he merits understanding it—that is, he goes from the aspect of a darkened countenance, which corresponds to a darkness and concealment of knowledge, to the aspect of a shining countenance, which corresponds to knowing and comprehending the Torah, as explained above. +Then, he is called “adam,” as in “This is the Torah: adam (a man).” In other words, on account of the Torah he is called “adam,” as in, “You are referred to as ‘ adam, ’ but idolaters are not referred to as ‘ adam .’” This is because one merits being called “adam” primarily by means of the Torah, which is a shining countenance, the antithesis of all the evil traits and desires. By virtue of this, one is referred to as “adam,” as in, “This is the Torah: adam .” But idolaters, who are distant from the wisdom of Torah, from a shining countenance—because they correspond to a darkened countenance, for they are steeped in all the evil traits and evil desires—are therefore not referred to as “adam,” as explained above. +Integral to adam is the aspect of genuine intellect, namely, the wisdom of the holy Torah that one merits attaining. For there are three intellects: There is basic intellect, which is Chokhmah, as in “You made them all with wisdom” (Psalms 104:24). Then, when one studies and understands, it is called Binah. And afterwards, when one knows the Torah, it is called Daat, as is known. These three intellects are the aspect of hands to the Torah, corresponding to “a great hand,” “a strong hand,” and “an exalted hand” through which the Torah is received. +These three intellects are also three times Y-H. This is because Y-H is Chokhmah and Binah, the “two friends who never separate” (Zohar III, 4a and 290a). They are encompassed in each one of the aforementioned three intellects. And the numerical value of three times Y-H is ADaM. Thus it is that integral to the appellation adam is the aspect of genuine intellect—i.e., the wisdom of the Torah, which is a shining countenance, the aspect of removing and breaking all the evil desires and traits, as explained above. + +Section 4 + +4. This is the meaning of [the opening verse]: {“When mrei’im (evildoers) come close to consume my flesh—it is they, my foes and my enemies, who st umble and fall.”} When mRei’Im come close—This corresponds to the “two Rei’In (friends) who never separate,” which are Y-H, the wisdom of the Torah, the aspect of adam. One must to consume my flesh—that is, to consume and kill my atzmiyut (essence), since “the Torah is not retained except by one who kills atzmo (himself) over it,” as explained above. +And then, automatically, it is they, my foes and my enemies, who st umble and fall—all the foes and enemies in the grip of a darkened countenance stumble and fall. This is because the aspect of a darkened countenance is eliminated, and one merits a shining countenance, the wisdom of the Torah. This is the aspect of Y-H, the “two friends who never separate,” the specific reason Israel is referred to as “adam,” as explained above. And then, all the foes and enemies in the grip of a darkened countenance, of evil desires and traits, stumble and fall—because one merited a shining countenance. + +Torah 102 + + + +Section 1 + +“You shall be in charge of my court, and by your mouth shall all my people be supervised; [by the throne alone shall I be greater than you].” (Genesis 41:40) +The matter is as follows: All that the Holy Blessed One created, He created solely for the sake of His glory (Avot 6:1)—in order to reveal His Malkhut. This causes the forces of evil to be subdued under the Divine Presence. +By what means is His Malkhut revealed? When [God] provides Israel with abundant good, <the nations of the world> then acknowledge that “His Malkhut rules over all” (Psalms 103:19). And what enables us to draw this influx of bounty? Prayers. This is because <the mouth and> the letters are vessels for receiving the influx. +Therefore, every person has to be vigilant when praying; he should pray in such a way that can arouse the flow of bounty into the world. As our Rabbis, of blessed memory, taught: Every person must say, “The world was created for my sake” (Sanhedrin 37a). +And by what means is it possible to arouse the flow of bounty into the world? Through fear. As our Rabbis, of blessed memory, taught: Anyone who has in him the fear of Heaven, his words are heard (Berakhot 6b). +Now, there are two types of fear. The first is the higher fear that comes over a person upon occasion, when it <itself> chooses to. For this kind of fear <one receives> no reward. And there is a fear that comes by virtue of one’s own effort. This fear is referred to as “The tzaddik rules with the fear of God” (2 Samuel 23:3). With fear such as this, prayer is heard. An influx of bounty thus descends to the world, and His Malkhut is revealed. + +Section 2 + +2. This is the meaning of [the opening verse]: {“You shall be in charge of my court, and by your mouth shall all my people be supervised; by the throne alone shall I be greater than you.”} You shall be in charge of my court—“Court” refers to fear, as our Sages, of blessed memory, taught: Woe to the one who does not own a courtyard… (Shabbat 31b). That is to say, as a result of the tzaddik ruling with the fear of God, +and by your mouth shall all my people be supervised—Onkelos renders this into Aramaic as: “by your [mouth’s] utterance”—namely, prayer; “shall all my people be sustained”—i.e., the flow of bounty will be aroused in the world. +And this is: by the throne alone—This is the diminution of Malkhut. This is because “alone” signifies a limit, and “throne” refers to Malkhut. +shall I be greater than you—In other words, the diminished Malkhut, who at present is in a limited state, will be made greater through you. For through the strength of prayer with the fear of God one draws down an influx of bounty into the world, and His Malkhut is thereby made great, as explained above. + +Torah 103 + + + +Section 1 + +It is brought in the Talmud (Sanhedrin 91b): +Whoever withholds a law from the mouth of a student, it is as if he robs him of his ancestral heritage, for it is stated (Deuteronomy 33:4): “The Torah that Moshe charged us with is the heritage [of the congregation of Yaakov].” +Thus when Moshe saw the Reubenites and Gadites disheartening the Children of Israel from their ancestral heritage, on account of this he called them “a band of sinful men” (Numbers 32:14). Onkelos renders this into Aramaic as: “students of guilty men.” +“This is something you acquired from your teachers. Your teachers stole laws from you, and laws are the ancestral heritage,” as explained above. “And now, you are following in the ways of your ancestors—you too seek to rob Israel of its ancestral heritage.” +And in the first chapter of Bava Batra (8b): “those who turn the many to righteousness are like the stars” (Daniel 12:3)—this refers to the teachers of schoolchildren. +Thus now, when [Moshe] saw them causing others to be guilty, disheartening the Children of Israel, [he concluded] that their teachers, too, most likely did not “turn the many to righteousness,” but instead caused the many to be guilty. It was because of this that he called them “a band of sinful men,” which Onkelos renders into Aramaic as: “students of guilty men.” + +Torah 104 + + + +Section 1 + +It is brought in the Midrash (Sefer Chassidim #137; Reishit Chokhmah, Shaar Anavah, Chapter 5): +Because Moshe called the Gadites <and Reubenites> “a band of sinful men” (Numbers 32:14), he was punished that his descendant worshiped Mikhah’s carved image. +This is difficult: What does the subject of “a band of sinful men” have to do with his punishment, that his descendant would worship idolatry? +The answer is that our Sages, of blessed memory, taught: Whoever lives outside the Land of Israel, it is as if he has no God (Ketuvot 110b). And our Sages, of blessed memory, said: He who suspects the innocent is stricken in his body (Shabbat 97a). Moshe <suspected them of not> wanting any portion in the Land of Israel. This implied that they had no God. +On account of this, [Moshe] was <nevertheless> punished that his descendant <would serve idolatry>. For [the Gadites and Reubenites] were blameless in this matter. They wanted to take a portion also inside the Land. As is brought <in Kiddushin>. + +Torah 105 + + + +Section 1 + +“Azi veZimrat YaH (My might and the song of God;) it has brought me deliverance.” (Exodus 15:2) +Behold, humankind is in need of abundant mercy, both spiritually and physically. Although everyone seeks mercy, no one knows where it is. Yet mercy is right in front of everyone’s eyes, as it is written (Deuteronomy 30:11, 12), “it is not beyond your reach. It is not in heaven….” +And see, it is brought in the Zohar (III, 137b): There is mercy and there is mercy. There is the simple mercy of Z’er Anpin, and there is the abundant mercy of Atika St imaah, as it is written (Isaiah 54:7), “and with abundant mercy I will gather you in.” +<In this bitter exile> we are in need of mercy. However, on account of the many sins of the current generation, there isn’t anyone who can pray in the manner that would enable him to draw <abundant> mercy. This is because there is no one who sufficiently recognizes the greatness of the Creator, on account of the extensiveness of the exile and the duress. +Thus the Holy Blessed One must Himself pray for this, as we find in the Talmud (Berakhot 7a): From where do we know that the Holy One prays? For it is written (Isaiah 56:7), “I will make them joyful in the House of My prayer.” It does not say “their prayer,” but “My prayer.” From this [we learn] that the Holy One prays. And what does He pray? “May it be My will <that My mercy overcome My anger…>.” +And by what means <can we> bring <this> about, that the Blessed One <Himself> will pray <for that which was just mentioned>? That means is <repentance>. For every human has within him a part of the totality of all the worlds <and the letters permuted therein. This is the reason man is called a microcosm.> And to whatever he attaches himself, it is to there that he binds his portion <and all the letters>. Thus if he follows the whims of his heart and his desires, he binds his portion and the letters and permutations to the Other Side, God forbid. The letters and permutations then become jumbled, and daat, too, becomes confused. This is the exile of the Shekhinah (Divine Presence). +Now, whoever lacks daat, lacks the trait of mercy, as it is written (Ecclesia st es 7:9), “anger abides in the bosom of fools”—therefore, it is forbidden to show mercy to someone who lacks daat, as our Sages, of blessed memory, taught (Berakhot 33a). This is because he himself lacks the trait of mercy. But when he returns in complete repentance, his portion from the totality of the worlds and the letters and permutations likewise return to their place. Daat is then whole, and <the trait of> mercy is awakened <in him>. +{“Then God your Lord will return et shevutekha (your captivity) and have mercy upon you, and He will bring you back together from all the peoples to which God your Lord has scattered you” (Deuteronomy 30:3) .} This is as it is written, “Then God your Lord will return”—<this alludes to his portion from the totality of the worlds>—“et SheVuTkha”—<that is, through your TeShuVah (repentance)>—and so “have mercy upon you,” because [your] daat is whole. This is as our Sages, of blessed memory, taught concerning the verse “nor has he gone into exile” (Jeremiah 48:11)—anything that is in its place, its daat is whole (Megillah 12b). +Now, repentance depends primarily on the Torah. It is the case that every holy thing involves three stages: ebur (pregnancy), yenikah (nursing) and < mochin d’gadlut (mature mentalities)>. The entire time the thing is in potential is called “pregnancy.” <Going> from potential to actual is called “birth and nursing.” And when the thing progresses to produce the required action, it is then called “mature mentalities.” +Thus when a person studies Torah, he must likewise incorporate these three stages. His sitting down to study and putting his mind and heart to the Torah, concealing himself within it, is called “pregnancy,” because he conceals himself like a fetus in its mother’s womb. His studying and understanding the Torah is called “birth and nursing,” as it is written (Proverbs 5:19), “her breasts will satisfy you at all times.” And afterwards, when he understands one thing from another and looks to formulate new insight into [the Torah], it is called “[mature] mentalities.” This is as is brought in the Talmud concerning the verse “she brings her food from afar” (ibid. 31:14)—for the Torah is called “poor” in its place and “rich” elsewhere (Yerushalmi, Rosh HaShanah 3:5). He has to bring a proof from a different place. This is why it is called “wisdom,” in the manner of “I thought I would be wise, but it is far from me” (Ecclesia st es 7:23). +Thus it is that a person’s ability to understand one thing from another is called “mentalities”—namely, wisdom. And when he studies in this manner, his repentance is consummate. He binds the letters and the permutations in his portion of the totality of the worlds to their root and place, and so becomes a new person. Daat is then whole and mercy is awakened. + +Section 2 + +2 . Consider, by way of example, a case of two merciful people. The first one can show mercy only in a limited manner. But the second one, when he has mercy, his mercy effects a complete deliverance. Therefore, why should someone in need of mercy take up the first one’s mercy and have only a partial deliverance? He would be better off if the first merciful person pleaded to the second merciful person, so that through the first one’s mercy he achieves a complete deliverance. +Similarly, through His simple mercy God prays [to Himself] and is merciful to the Jewish people with abundant mercy. And when one studies Torah in the manner mentioned, it awakens the mercy, which is daat, and the prayer. +This is the meaning of [the opening verse]: {“My might and the song of God; it has brought me deliverance.”} My might—“Might” [here] refers to nothing other than the Torah (Sifri, VeZot HaBerakhah 2; Zohar II, 94a). And the Torah that one studies in the manner mentioned brings to the song of God—This alludes to God’s prayer and mercy. Thus, it has brought me deliverance . + +Section 3 + +3. This lesson, too, is from leshon hachaveirim and was not written down in a clear manner. However, I later heard an explanation directly from [the Rebbe ’s] holy mouth about God’s prayer, which has been discussed here. It is as follows: +God possesses both simple mercy and abundant mercy (as recorded in the holy Zohar cited above). Take the example of a city in which there are two wealthy individuals. One has moderate wealth. The other is fabulously wealthy; his affluence is so enormous, his fortune so vast, that his wealth cannot be measured. Now, there is a certain man who needs a great deliverance, one costing a large sum of money. Yet he can only approach the individual with modest wealth to petition for his request, because it is impossible for him to gain entry to the very wealthy individual. However, although this individual with modest wealth wants to help him in every way he can, [the man] cannot get from him what he seeks. This is because [the modestly wealthy individual] is incapable of fulfilling that man’s requests, since those requests exceed his means. +Therefore, this man in need of deliverance is advised to do the following: He should go to the individual of modest wealth, whom he can easily approach, and awaken his mercy. He should go to him and say, “Look, I need a great deliverance, and I know that you want to show me mercy. Nevertheless, it is not within your power to fulfill my requests. But what I seek from you, since you do want to have mercy on me, is that the mercy you show me be that you go to the extraordinarily wealthy individual and elicit mercy from him, so that he fulfills my requests. With his enormous affluence, he can fulfill my requests twice over. However, I myself am incapable of gaining entry to such a great person. You, on the other hand, can get in to him. Have mercy on me by petitioning him on my behalf that he fulfill my requests. Through this you’ll surely assist me with whatever is needed for my complete deliverance.” +It is exactly the same thing, so to speak, when we petition simple mercy to awaken the mercy of abundant mercy and receive from there all the mercy we need for our complete deliverance. And this is the aspect of the Holy Blessed One’s prayer. For our Sages, of blessed memory, taught: “From where do we know that the Holy One prays?”—in other words, that the aspect of simple mercy, as it were, pleads and prays and awakens abundant mercy. +For we ourselves have no power other than to awaken simple mercy, which corresponds to the plain mercy of Z’er Anpin . But this mercy is limited. Simple mercy of this type is incapable of saving us, God forbid. Therefore, we have to request that the plain mercy our prayers awaken in God, that this mercy itself pray and awaken abundant mercy so that great mercy is drawn upon us from there. Through this we will certainly have deliverance. This is the aspect of the Holy Blessed One’s prayer, as explained above. Understand this well, for these are wondrous and very awesome matters. + +Section 4 + +4. In addition, I heard that this is the explanation of the verse “O God, pray, heal her, pray!” (Numbers 12:13). On the face of it, the repetition of the word “pray” is quite odd. However, now it is clearly explained. Moshe Rabbeinu, may he rest in peace, asked this of God, that God Himself, as it were, should pray and petition Himself to heal her. Now, how much sweeter than honey is the resolving of this verse. +Thus this is the meaning of: O God, pray—That is, Moshe Rabbeinu, may he rest in peace, prayed to God. He said to Him: “O God, pray,” and he petitioned and prayed, “You Yourself, to Yourself.” +heal her, pray—That is, as explained above, Moshe prayed to God and pleaded with Him that He Himself should pray and ask, “Heal her, pray!” Thus now the repetition of the word “pray” is precise, and clearly explained. + +Section 5 + +5. The general point of this is that through the Torah we merit repentance—i.e., to restore all the things and permutations and letters which due to one’s sins were scattered to wherever they were scattered and banished from their place. As a result, the daat was not settled. This is because as long as they are not in their place, daat is unsettled, as explained above. For sin causes the portions of letters and permutations in all the worlds that are associated with his soul’s root to be banished from their places. This is the exile of the Shekhinah, on account of which daat is not settled and, consequently, he cannot awaken mercy, as explained above. +Thus he has to repent. And repentance is primarily achieved through the Torah, which is “poor in its place and rich elsewhere.” Through this he attracts and binds all the letters and permutations that were expelled from their places, restoring them all to where they belong. Daat is then settled and he merits awakening mercy. This is because mercy depends primarily on daat, since “when someone lacks daat, it is forbidden to show him mercy” (and as has been explained a number of times elsewhere in the teachings of the Rebbe, of blessed memory ; see there). +Thus it is that through Torah we merit repentance and daat is made whole. As a result, we merit awakening God’s mercy. And the essential mercy is our awakening God’s mercy so that with this mercy He Himself awakens the abundant mercy, which we are incapable of reaching. Rather, God Himself has to pray for this, as explained above. In other words, He should be merciful to us with His simple mercy that we have awakened. Through this, His abundant mercy—the abundant mercy of Atika St imaah—is awakened, and from there we will certainly have deliverance. + +Section 6 + +6. This is the meaning of [the opening verse]: {“My might and the song of God; it has brought me deliverance.”} My might—“Might” [here] refers to nothing other than the Torah, through which we merit repentance and daat, which in turn awakens God’s mercy to the point where He Himself, as it were, prays for us. +This is: the song of God—Specifically “the song of God”—i.e., the prayer of God. +Then, it has brought me deliverance—A certainty. For through “the song of God,” which is the prayer of God that He prays with His simple mercy to awaken His abundant mercy, one is certain to receive a complete deliverance, as explained above. This is because His abundant mercy never ceases. And when God is merciful to us with this mercy, there is surely no sin or blemish that could obstruct this abundant mercy. Thus our deliverance is certain to be complete. Amen! Amen! + +Torah 106 + + + +Section 1 + +“Praiseworthy is he who imparts wisdom to the needy; on the day of evil God will save him from harm.” (Psalm 41:2) +It is [brought in the Talmud]: There is no poverty other than in daat (Nedarim 41a) . This calls for compassion, because there is nothing more [in want of] compassion than this. +Now, this poverty applies in both a broad and a particular way. Its broad application is to a person whose worship of God is without wisdom. Someone who has mastered wisdom must teach him wisdom. Its particular application is to the person himself, who at times lacks <all> wisdom. This is called “constricted consciousness.” He must then <see to acquire wisdom and increase his efforts> so that he attains “expanded consciousness.” When he attains expanded consciousness, all the harsh judgments are mitigated, and so he evokes lovingkindness and compassion. +This is the teaching of our Sages, of blessed memory: Great is dae’ah, for it was positioned between two Divine Names, as it is said (1 Samuel 2:3): “for the El (Omnipotent One) of dae’ot is YHVH (God)” (Berakhot 33a). +The explanation is: <When a person attains> expanded consciousness, compassion and lovingkindness are awakened for him from the two Divine Names. El is lovingkindness, as in (Psalms 52:3), “the lovingkindness of El is throughout the day.” And YHVH is compassion, as in (Psalms 119:156), “Your compassion is abundant, O YHVH .” + +Section 2 + +2. This is the explanation of the [opening] verse: {“Praiseworthy is he who maskil (imparts wisdom) to the needy; on the day of evil YHVH will save him from harm.”} Praiseworthy is he who maSKiL to the needy—That is, when he is in a state of constricted consciousness and develops his SeKheL (wisdom) to expanded consciousness. +Then, on the day of evil YHVH will save him from harm—all the harsh judgments are mitigated. +And if he cannot attain expanded consciousness on his own, the solution is for him to teach others wisdom. As a result, <he too will awaken to expanded consciousness>. + +Torah 107 + + + +Section 1 + +“Should you go out to battle against your enemies and God your Lord give him into your hand and you take captives from him.” (Deuteronomy 21:10) +This is the explanation: Should you go out to battle against your enemies—This being the Evil Inclination, +and God your Lord gives him into your hands—In other words, the Evil Inclination gives—i.e., delivers—“God your Lord into your hands,” as in “The tzaddik rules with the fear of God” (2 Samuel 23:3). +The Torah provides advice for this: +and you take some of them captive—In other words, by using that very thing with which it seeks to overpower you—namely, pride—to overpower it. That is, say to it, “How can I rule when I am haughty, and the Holy Blessed One does not reside with me?” This is sufficient for the insightful. + +Torah 108 + + + +Section 1 + +“[True] sacrifice to God is a broken spirit.” (Psalms 51:19) +Behold, it is known that an olah (burnt-offering) is brought on account of the heart’s intentions, as it is written (Ezekiel 20:32), “that which your spirit olah (entertains)” (Vayikra Rabbah 7:3) . In other words, a burnt-offering is brought on account of intentions of the heart, which is the abode of the spirit. +Now, God does not reckon an [evil] intention as deed, except for idolatrous thoughts (Kiddushin 40a). Yet everyone is subject to idolatrous thoughts. That is, when a person starts to pray with devotion, or he secludes himself <to speak with his Master>, and in the middle of prayer or hitbodedut he falls from his level—this is an aspect of idolatrous thoughts. +All [spiritual] declines are on account of flawed faith. And when [a person’s] faith is flawed, he turns his face away from God, as it is written (Isaiah 1:4), “they have turned their backs [to Him].” Then God likewise conceals His countenance from him, <measure for measure>. It is thus <an aspect of> back to back. +He therefore has to bring a burnt-offering. Conceptually, a burnt-offering is when a person breaks the spirit within himself and feels ashamed <before God>. He thinks to himself, “How could I have fallen and been cast down from heaven to earth? I was in such an exalted place. But now I’ve fallen and have turned my face away from God, so that I find myself back to back [with Him].” He takes pity on himself, for there is nothing more [in want of] compassion than this. +For this he needs bifurcation, as happened to the first human. Two figures were created, [joined] back to back (Berakhot 61a), and afterwards <they were bifurcated and turned> face to face. This bifurcation corresponds to ChaTaKh (an incision), as recorded in the Kabbalistic meditations: The last-letters of “poteiaCh æT yadeKha (You open Your hand)” spell ChaTaKh. In other words, a person has to sever and separate himself. +[This bifurcation entails] breaking his heart, thereby creating the Name ChaTaKh. For when he breaks his heart, he certainly sighs, breathing out and breathing in. These are two breaths. The numerical value of twice RUaCh (breath, spirit) is ChaTaKh. This corresponds to a bifurcation, so that he can attain the aspect of face to face. And this is the aspect of a burnt-offering. +Thus this is the meaning of [the opening verse]: sacrifice to God—namely, a burnt-offering— is a broken ruach, as explained above. +From Lesson #73, “When You Pass through,” until here is leshon hachaveirim. These also contain some short teachings that were taught prior to [Rebbe Nachman’s journey to] the Land of Israel. In the main, the terminology is not at all precise, so that in certain instances it is difficult to understand what is intended. Wherever I was able to, I made minor corrections. The rest I left as it was, since the terminology, whatever its quality, provides a great deal of moral instruction, wonderful explanatory prefaces, and awesome advice on how to draw closer to God. + +Torah 109 + + + +Section 1 + +“Yesh Hevel (There is a vanity) done upon the earth: there are tzaddikim to whom it happens according to the deeds of the wicked, and there are wicked men to whom it happens according to the deeds of the tzaddikim.” (Ecclesiastes 8:14) +The explanation is as follows: Hevel is the hevel -breath of the mouth that comes from the throat, from the sighs that one sighs; each person commensurate with his level, [as in,] “tzaddikim will go,” and “sinners will stumble” (Hoshea 14:10). +There is one who was wicked all his days, but sighs and groans over the past. And there is, God forbid, one who was originally righteous, but regrets the former [deeds] and also groans and sighs. +Now behold, there are two ropes: the rope of holiness, and counter to it, of impurity. Yet the choice is free. A person who sanctifies himself, binds himself with the rope of holiness. Conversely, God forbid, a person who defiles himself, binds himself with the rope of impurity. +And behold, groaning and sighing are an aspect of death in body and soul. In body, as our Sages teach: Sighing breaks a man’s body (Berakhot 58b). And also in soul, for known is that which is written (Psalms 104:29), “When You increase their ruach -breath, they perish.” This is because prior to death, “their ruach -breath” increases and then “they perish.” +The same applies to groaning and sighing. If you investigate and observe how it is drawn to the throat, [you will see that] it is an aspect of “toSeiPh (You increase) their ruach -breath.” For a short while his ruach -breath increases, and but a minute later he [might] perish and be tei’aSeiPh (gathered up). +Therefore, when one groans and sighs over the sins he has committed, and wants to return in repentance, then with this sigh he perishes and is gathered up from the evil that was in his hands, as in, “When You increase their ruach -breath, they perish.” And he becomes attached to <the rope of> holiness. +The reverse is also true, God forbid. When one groans and sighs over the good which he has performed, and wants to attach himself to impurity, then his holy ruach -breath perishes and is gathered up. And he becomes attached to <the rope of> impurity. +This is the meaning of [the opening verse]: There is hevel—That is, the hevel -breath of the mouth from the groan and the sigh which he groans and sighs. +there are tzaddikim—They regret the former [deeds], and hevel -breath emerges from their mouths from the sighing. +to whom it happens according to the deeds of the wicked—This is because they become attached to the Other Side and the impure. +and there are wicked men—They groan and sigh, and from the hevel -breath that emerges from their mouth: +to whom it happens according to the deeds of the tzaddikim—This is because they separate from the impure and become attached to holiness. +The general principle is this: “[God made] one to contrast the other” (Ecclesiastes 7:14), and a person must get vitality from one or the other of the two ropes. And, no sooner is he separated from one rope, than he becomes attached to the rope which contrasts it. +It is therefore good to become accustomed to sigh over one’s bad deeds, and to yearn and long, in the midst of one’s sighing, to return to God. For through this sighing, one separates from the rope of impurity and becomes attached to the rope of holiness, as mentioned above. +In addition, I found a manuscript from [Rebbe Nachman’s] students on this topic, in which the tremendous value of the sigh of holiness is explained in greater detail. It is explained there that the sigh which a person sighs over his sins or over his lack of spiritual perception, is more beneficial than many acts of mortification and fasts. This is because a fast breaks only the body, but with a sigh one breaks the whole body and also transforms his soul and life-force from evil to good. +For a person’s hevel -breath is a chevel (rope) that binds the upper soul to the place of its root—to good, or God forbid, the opposite. And when he sighs, he is in the aspect of “When You increase their ruach -breath, they perish.” At that point, he separates from the rope to which he was originally bound and becomes bound to another rope, commensurate with the sigh…. + +Torah 110 + + + +Section 1 + +“Lo Yamush (Never let cease) this book of the Torah from your mouth.” (Joshua 1:8) +The Torah is spiritual. Thus, a person whose deeds are pure and upright and whose intellect spiritual, is able to grasp the entire Torah without forgetting anything. This is because a thing that is spiritual does not take up any space, and so the Torah can expand and reside in his intellect. +But when one imparts corporeality to the words of the Torah and makes them into something palpable, there is then a measure and a limit to how much of it he can grasp in his intellect; [so much,] and no more. And if he wants to perceive more, then that which has already entered his intellect is pushed out. This is like any corporeal thing. If it is already full and one fills it more, that which was already in it is pushed out. This is the cause of forgetfulness. +This is the meaning of: Never let yamush (cease) this book of the Torah—The word yaMuSh has the same connotation as maMaShut (palpability), as it is written (Exodus 10:21), “Vayamesh (And palpable was) the darkness.” That is to say, take care so that there is no palpability and corporeality in the words of the Torah. +from your mouth—In other words, because of your mouth. Take care, lest that which comes from you contains palpability and corporeality. +This is what our Sages taught (Bava Metzia 85a): “Rav Yosef fasted forty days so that his studies should endure. Of him they declared: ‘It shall not yamush (cease) from your mouth…’ (Isaiah 59:21). He again fasted [forty days], and they declared, ‘… nor from the mouth of your seed.’” That is to say, it should not yamush (become palpable) and become corporeal “from your mouth.” As a result, his studies will endure. For there will be no forgetfulness, because a spiritual thing does not take up any space. Consider the matter well. + +Torah 111 + + + +Section 1 + +“Rosh B’nei Yisrael (The head of the Children of Israel)” (Exodus 30:12). The first letters spell ReBY (my teacher). +Conversely, the first letters of “R’sha’im Bachoshekh Yidamu (The wicked shall be silent in the darkness)” (1 Samuel 2:9) spell ReBY. <This hints that their Torah is taught in darkness.> + +Torah 112 + + + +Section 1 + +“Tsohar Ta’aseh La’teivah (Make a light for the ark), and to a cubit finish it up above; and the opening of the ark put in its side; with a lower, second and third stories make it.” (Genesis 6:16) +Rashi explains: a light: some say a precious jewel, and some say a window. +Behold, it is known that “the wicked walk round and round” (Psalms 12:9). For the Other Side <and the evil forces> surround holiness, because “<God> made one to contrast the other” (Ecclesiastes 7:14). +This is particularly so for someone who has already been drawn after <evil desires> and [has made] his place there, God forbid. They surround him from every side. And should his spirit be aroused to return to God, he finds it very difficult to pray <and study> and speak before God words <worthy of being received, with fear and love>. For they surround him from every side, each one according to his circumstance, as above. +Now, because it is impossible for him to say anything before God with fear and love, and with befitting vitality, all the words and prayers that he does speak are incapable of breaking through the dividing partitions and screens, so as to ascend Above. They remain below, beneath the screens, until he is deserving and honestly returns, and speaks words that are worthy of being received—with fear and love from the depth of the heart, with great arousal. Then, the illuminating word breaks through all the dividing partitions and screens, and elevates together with it all the words which until now remained below. +But how does one merit to this? The main thing, upon which everything depends, is truth. To go in the way of truth commensurate with one’s level. For the seal of the Holy One is truth (Shabbat 55a). It is the foundation of everything, because “EMeT (truth) is beginning, middle and end” (Bereishit Rabbah 81:2). +And, because he is on the level of truth, the light of God Himself, whose seal is truth, is then, so to speak, enclothed in him. Then it is said of him (Psalms 27:1), “God is my light and my help.” And, because God is his light, he is able to find many openings from which to depart the darkness and exile in which he is enclosed. For the truth is that there are many openings there, as our Sages teach (Menachot 29b): “When someone comes to defile himself, they open up for him”—there are many openings for him. +And, since there are many openings, he is able to depart. But “the fool walks in darkness” (Ecclesiastes 2:14) and will not see the openings to depart. He is imprisoned and bound there, and will not be allowed to depart until he merits speaking words of truth before God. Then the words illuminate, and God is his light, as above. +At that point, “the opening of Your words illuminates, making the simpleminded understand” (Psalms 119:130). For the illuminating words, i.e., the aforementioned words of truth, show him the opening. Thus, [the verse] concludes: “making the simpleminded understand”—the simpleminded who are situated in darkness and cannot see [how] to depart, will understand and see the openings from which to depart the darkness. As it is written (Isaiah 49:9), “That you may say to the imprisoned ‘Depart!’; to those that are in darkness, ‘Show yourselves!’” +But the truth has to be a complete truth, evident and clear, without any <contrivances and> flaws <whatsoever>. The intelligent person who understands, should pray all his days that [at least] once in his life he merits to properly speak one word of truth before God. There are many levels in this. And when one merits to an aspect of the real truth, then God is his light, and he then illuminates on his own because the light of God is enclothed in him. +However, someone who has as yet not attained the highest level of truth but is nevertheless on a level of truth, though he does not himself illuminate since he has not attained the right truth—even so, this <partial> truth helps so that another person can shine into him. And in this, too, there are levels and circumstances. The intelligent person will understand them on his own. + +Section 2 + +2. Now behold, <Rambam, of blessed memory, writes> that there are three worlds: the angelic world, the terrestrial and the material. The Holy One brings to life and sustains them all with His will. And the person who merits to the truth—God is his light, as it were—sustains the world and provides an influx of bounty to all the three worlds. +This is what is written: Make a light for the teivah (ark)—That is, speak teivot (words) and> expressions of truth which illuminate. And on this Rashi explains: +some say a precious jewel, and some say a window—This is as we said, there are two levels. The person who is on the level of real truth illuminates on his own. Thus, “some say” words of truth—these are “a precious jewel” that illuminates from itself. “And some say”—these are words of truth though not of the aforementioned level. They are “a window,” because another person can shine into him as into a window. +For this is the difference between a precious jewel and a window. A precious jewel illuminates from itself. But a window does not illuminate from itself, although something else, like the sun or something similar, can shine into it. +And this is: and to an amah (cubit)—Speech is called amah, as AMaH is an acrostic for Aish (fire) Mayim (water), from which speech is comprised, and the Heh refers to the five phonetic families. Thus, “to an amah”—you should speak words which… +teKhaLenaH (finish it) up above—This is from the connotation of (Psalms 84:3), “My soul KaLtaH (is consumed).” They should be yearned for “Above”; they should be words of truth which illuminate. +And then: and the opening of the ark put b’ tzidah (in its side)—“TZiDah” is from the connotation of (Genesis 25:28), “[Esav] was a TZayiD (trapper) with his mouth.” This alludes to the evil inclination and the Other Side. +The meaning is: You should merit to make an opening in the Other Side and the darkness which surrounds on every side. In other words, you should take care to make an opening aimed directly in “its side”—i.e., over and against the Other Side which is called “tzidah .” However strongly the tzidah /the Other Side attacks, to that same degree, directly aimed, must you make “the opening in the teivah”—i.e., the words of truth, as mentioned above. Understand this well. + +Section 3 + +3. The essential point is that when one is sunk in the worst attack of darkness and the evil force, and he is hemmed in and closed up within the thickest darkness which surrounds and encircles him round and round on every side, Heaven forefend, and he has no opening, rectification or solution to depart from the darkness—in that case, the best advice for him is to draw himself to the truth. He should look to the genuine truth and search only for the real truth. +Against this there is no darkness or encirclement that can make it dark for him. For truth is God Himself. Thus, he is in the category of “God is my light.” And because God is his light, there is no darkness that can make it dark for him. He will surely merit to see the openings from which to depart the darkness, as in, “The opening of Your words illuminates, making the simpleminded understand.” Understand this well. +Now, the main thing is: In his prayers, supplications and requests—even if he finds it impossible to recite any word of prayer and supplication because of the intense darkness and confusion which surrounds him very, very much from every side—he should still try to at least say what he says with truth, no matter how low its level. Thus, for example, he should say, “God help me!” with truth, even if he cannot say it with the appropriate fervor and arousal. He should nevertheless say the words as truthfully as he can. +And through the true word, he will merit to see the openings within the darkness, and as a result be worthy of coming out of the darkness into the light so as to pray as he should. {See Lesson #9, “The Deeps Covered Them,” where all this is explained.} + +Section 4 + +4 . Moreover, by meriting to break open a way from which to depart, he will also bring merit to others along with him. He will awaken other wicked men to return to God, to bring them out of the darkness and exile in which they are imprisoned. +This is also the meaning of: +and the opening of the ark put in its side—Put an opening in those who are on the “side.” In other words, they are from another side; not from the side of holiness but from the Other Side. Yet he will make an opening to awaken their hearts and get them to return and depart from the darkness. And then: +with a lower, second and third stories—This alludes to the aforementioned three worlds. +make it—For, in truth, You are the one who sustains them, as above. + +Section 5 + +5. In all of this there are exalted <and hidden> points with regard to prayer, for each person in accordance with his level. Also included in this matter is the subject of stars and constellations, how they correspond to prayer and how he [the one who prays] gives an influx of bounty to all things. <This is> the meaning of that which the Sages said: There is not a blade of grass which does not have its star [and angel Above, which strike it and tell it, “Grow!”] (Bereishit Rabbah 10:6). For he draws an influx of bounty upon everything by his true words. +And this is the subject of prayer versions. For there are twelve gates, as is known. A person must elevate his prayer to the gate of his tribe, because if it reaches the gate of another tribe, it cannot ascend. +This is the meaning of (Numbers 24:17), “A star steps forth out of Yaakov, and a tribe stands up out of Israel.” “Stands up” [corresponds to] “Amidah (standing) is nothing other than prayer” (Berakhot 6b). And this is “a tribe out of Israel”—he has to elevate his prayer to the gate of his tribe. This is also “A star darakh (steps forth) out of Yaakov,” as above. For with this, a unification is made Above. And “DaRaKh” is an allusion to union, from the connotation of (Genesis 6:12), “All flesh had perverted its DeReKh (way).” {“Abba Binyamin said, ‘All my days I was very concerned about two things: about my prayer, that it should be close to my bed; and about my bed, that it should be positioned between north and south’” (Berakhot 5b) .} +And this is [the meaning of] Abba Binyamin’s having been concerned all his days that his prayer be close to his bed. For “one man for each patriarchal tribe shall you send” (Numbers 13:2). It is necessary to send the prayer to the tribe of his fathers—i.e., to his tribe, as mentioned. This is, “it should be close to my MiTaH (bed)”—to his MaTeH (tribe). +“And about my bed, that it should be positioned between north and south.” As our Sages have said (Bava Batra 25b): “He who wants to become wise, let him face south; to become wealthy, let him face north.” And in all matters, the golden mean is good, as is known. For “Torah study is good together with an occupation” (Avot 2:2), {that is, wisdom with wealth}. +This is the meaning of “between north and south.” He should follow the mean between them—[namely] prayer, an aspect of “his bed.” {That is, [prayer is] between wisdom and wealth, which are “between north and south,” as above. “He who wants to become wise, let him face south; to become wealthy, let him face north.”} +And this is the meaning of: and the opening of the ark put in its side—Let him pray with words of truth, so that they ascend to the gate of his tribe. And this is: +put in its side—Put the opening of the ark—namely, the true words of prayer—“in its side.” [Put it] alongside it, in the gate of his tribe where it ought to be. The point is <very> deep. + +Section 6 + +6. The following relates to that which is written above: +For the truth is that there are many openings, as our Sages teach: “When someone comes to defile himself, they open up for him” (Menachot 29b)—there are many openings for him. And now that there are many openings {i.e., openings through which he fell}, he is able to depart. But “the fool walks in darkness….” Study there. +Then, when I heard this entire matter from Rebbe Nachman’s holy lips, I spoke with him and suggested that there seemed to be a difficulty. For have not our Sages taught there (ibid.): Why was this world created with a heh? It is because [the letter heh ] resembles a porch {Rashi: open on the bottom}. Anyone who wants to depart, let him depart! {Rashi: Whoever wants to depart from it for evil ways, departs}. And why is its [left] leg suspended? It is because if the sinner returns to God, he is brought up. {Rashi: He is brought up through the upper opening, between the leg within [the heh ] and its roof.} Why not bring him up through the other one? It will not help {Rashi: Why not bring him up through the lower opening, the one through which he went out? It will not help because when someone comes to purify himself, he needs help in overcoming the evil inclination. He is therefore aided with an additional opening}. +From here it is clear that it is impossible to depart from impurity and return to God by means of the opening through which he fell, as is well elucidated in the Talmud and by Rashi’s explanation. But this apparently contradicts what is written above, that it is possible to depart from the impurity be means of the openings in the impurity itself? +The Rebbe said, “You have asked well,” and in an offhanded manner he answered that something more is involved here. For if a person merits to see the openings that are there, he will be able to depart by way of the openings through which his friend fell. This is because one person’s descent and fall is another person’s ascent. Understand this. That is, sometimes that which is considered a fall for a friend who is on a higher level, is in his case considered an ascent vis-à-vis his lower level. Therefore, even though it is impossible for him to ascend by way of the openings through which he himself fell but only through a higher opening, as explained in the Talmud mentioned above—if he had been worthy of seeing the openings in the impurity itself, he would have been able to ascend from there by way of the openings through which his more advanced friend fell. For the descent and fall of his friend is in his case considered an ascent, as above. +However, it is only possible to merit seeing the openings that are there and ascend from there through them, by means of the truth; by his becoming accustomed to speak the words of his prayer with truth, to the best of his ability. Even though darkness, obstacles and confusions surround and encircle him from each and every side, and confuse him greatly to the point where he cannot pray at all—he should still try to at least say what he says with truth, no matter what its level. +He should likewise try to always draw himself to the genuine truth. By doing this he will merit that God Himself will enlighten him, and he will see the openings that are there and be worthy of coming out of the darkness into the great light, as mentioned. Study there very well. +And he [the Rebbe] said to me then, that by means of this advice it is possible to truly be virtuous all one’s days. For at all times, no matter what the situation, one will be able to rejuvenate oneself and fortify oneself through this—through the truth, which is the light of God Himself, for ‘even all the darkness cannot block Him out’ (Psalms 139:12). This is because there is no impurity or force of the Other Side in the world which does not have in it openings from which to depart. It is only that we do not see them because of the great darkness that is there. +But through the truth, God Himself shines for him. He will merit seeing and finding the opening of hope even in the depth of his fall, to emerge from the darkness into the light, and to truthfully draw closer to the Holy One, always. Amen. Amen. + +Torah 113 + + + +Section 1 + +Niphra’in Min HaAdam (Retribution is exacted from a person) with his knowledge and without his knowledge. (Avot 3:16) +For I heard in the name of the Baal Shem Tov: Before any decree is passed against the world, God forbid, the whole world is gathered [and asked] if they concur with that judgment. Or the person himself against whom judgment has been decreed, God forbid, even he is asked whether he concurs—and thus the judgment is concluded. +The point is as follows: Surely, if he were specifically asked about himself, he would certainly protest and say that the judgment is not so. However, he is misled. He is asked about a case similar to his own, and he passes judgment. In this way the judgment is concluded. +This is similar to what we find in connection to King David, of blessed memory, when the prophet Natan came to him and told him the story of the guest. [David] answered and said, “As God lives… and as for the lamb…” (2 Samuel 12:5, 6). Then judgment was passed against David, [precisely] as he had dictated. +This is the meaning of: Retribution is exacted from a person with his daat (knowledge)—That is to say, they ask him his daat (opinion). And even so, it is without his daat—For he knows not that the judgment is about him. +This concept, of how each person is asked, <is wondrous. But the point is> that in all the conversations and stories that a person hears, there can be found exalted and lofty matters. One has to take great care in this; not to pass judgment until one has considered a second and third time, for [such judgment] is life threatening. These matters are time-honored, because the concept of conversation contains exalted points. +This is the meaning of: [Rabbi Chiya bar Abba took sick. When Rabbi Yochanan came to visit him, he said,] “Do you delight in afflictions?” He answered, “Not in them [and not in their reward].” “Give me your hand.” He gave him his hand, and he raised him (Berakhot 5b). +That is to say: If you do not desire them, give me your hand on this, that you truly do not want them. So he gave him his hand, and he raised him. + +Torah 114 + + + +Section 1 + +“Hamekhaseh Shamayim B’avim (Who covers the heavens with clouds), who prepares rain for the earth.” (Psalms 147:8) +The value of the hidden tzaddikim is great. They are able to receive an influx of bounty and abundant good to draw into the world. And yet, no one raises questions about them or denounces them, because they are hidden and not in the public eye. +However, even one who is in the public eye, if he has opposition, this helps. This is because opposition covers him, and consequently he is able to draw an influx of bounty to the world without their protesting against and denouncing him. +This is the meaning of: Who covers the shamayim (heavens) with clouds—ShAMaYiM alludes to the tzaddik, on account of AiSh (fire) and MaYiM (water)—i.e., love and fear. On account of this, the tzaddik is called shamayim. +This is: Who covers the shamayim with AVim (clouds), from the connotation of AVyut (denseness) and corporeality. They cover the tzaddik in denseness and KaShYut (solidity) in that maKShYn (they question) and raise opposition to him. And, as a result of the cover of this opposition and questioning: +who prepares rain for the earth—Through this, he is able to draw an influx of bounty without being denounced, as above. +{“The wicked man watches for the tzaddik and seeks to kill him. But God does not forsake him” (Psalms 37:32, 33) .} This is the meaning of, “The wicked man tzopheh (watches) for the tzaddik.” The wicked man who opposes the tzaddik is only TZoPheh. That is, [the wicked man makes] a TZiPuy (coating) and a cover for the tzaddik, so that he is able to draw an influx of bounty, as above. +However, “he seeks to kill him.” The wicked man seeks to uproot and kill the tzaddik, God forbid. “But God does not forsake him.” {This point has been explained somewhat differently in Lesson #88, above. Also see below, Lesson #208.} + +Torah 115 + + + +Section 1 + +“Vaya’amod Ha’am Meirachok (The people kept their distance) and Moshe entered the mist where God was.” (Exodus 20:18) +When a person who has spent all his days in materialism afterwards becomes inspired and wants <to return and> go in the ways of God, the attribute of judgment then denounces him and prevents him from going in God’s ways. It also arranges obstacles for him. +Yet, God “is one who desires kindness” (Micah 7:18) and He hides Himself, as it were, in this obstacle {see below}. Thus, someone who is wise will look at the obstacle and discover the Creator there. As we find in the Yerushalmi (Taanit 1:1): If anyone should ask you, “Where is your God?” answer him, “In the great city of Rome.” As is said, “One calls to Me from Seir” (Isaiah 21:11) <as is brought elsewhere>. But someone who is not wise, when he sees the obstacle, he immediately retreats. +Now, an obstacle corresponds to cloud and mist. This is because a cloud and a mist are darkness, [and] ChoSheKh (darkness) connotes an obstacle. As it is written (Genesis 22:16), “and you did not ChaSaKh (hold back).” +This is the explanation of the verse: +The people kept their distance—For when they see the mist, the obstacle, they keep their distance. +and Moshe—He corresponds to the daat (holy knowledge) of all Israel. +entered the mist where God was—In other words, into the obstacle, which is precisely where God is hidden. +We heard more on this from [Rebbe Nachman’s] holy lips. He added an explanation of the earlier point, that God Himself hides Himself within the obstacle. He said: +God “loves justice” (Isaiah 61:8), and He also loves Israel. Yet, his love of Israel is greater than His love of justice (Zohar III, 99b). Therefore, when the attribute of judgment denounces someone who is not worthy of drawing closer to God and prevents him from entering the path of life so as to draw closer to the true tzaddik and the true path; and [what is more,] God Himself loves justice—when this occurs, God is obliged, as it were, to agree to arrange obstacles for him so as to keep him from the path of life. [These obstacles are] commensurate with what he deserves based on his evil deeds, in accordance with judgment and justice. For the Holy One cannot disregard the judgment, because God loves justice, as mentioned above. +However, since in truth God loves Israel, and that love for Israel is greater than the love for justice, what is the Holy One to do? For He is obliged, as it were, to agree to the obstacles which keep the person from the truth, because of the judgment and the justice that is upon him—for He loves justice. This notwithstanding, the ultimate truth is that God’s will and desire is that this man nevertheless draw closer to Him. This is because, as mentioned, He loves Israel more than justice. +Therefore, God grants permission for obstacles to be arranged for him. But He Himself hides Himself, as it were, within the obstacles. And one who is wise will be able to find God within the obstacles themselves. For the truth is that there are no obstacles whatsoever in the world. In the very force of the obstacles themselves, God is hidden. Thus, specifically through the obstacles themselves one is able to draw closer to the Holy One, for God is hidden there, as mentioned above. +Thus, this is the meaning of: and Moshe entered the mist— the obstacle, where God was . + +Torah 116 + + + +Section 1 + +One who gives charity is spared from sinning. +This is because whoever shows compassion for God’s creations, is himself shown compassion from Heaven (Shabbat 151b). Yet, when anyone lacks daat (holy knowledge), it is forbidden to show him compassion (Berakhot 33a). Therefore, since [Heaven] shows him compassion, it must be that he is given daat. +He is thereby spared from committing a sin. For a man does not sin unless a spirit of folly has entered him (Sotah 3a). But when he has daat, he is spared from sinning. Amen, so may it be His will. + +Torah 117 + + + +Section 1 + +Regarding the matter of it being difficult to fall asleep on Motzaei Shabbat (Saturday night) <more so than on other nights:> +This is because on Motzaei Shabbat the revelation of Eliyahu begins, as our Sages teach: Eliyahu will come neither on Shabbat, nor on the eve of Shabbat (Eruvin 43b). Yet on Motzaei Shabbat he could come, and so the revelation of Eliyahu begins then. +Our Sages also teach: Eliyahu will come only to distance those who have drawn close through force, and draw close those who have been distanced through force (Ediyut 8:7). In other words, to distance that which is false, and draw close that which is true. +This is similar to what our Sages teach in the Zohar (II, 188a): A [Roman] official asked, “It is written (Proverbs 12:19), ‘The lip of truth shall be established’….” Rabbi Elazar answered, “It does not say ‘was established,’ but ‘shall be established.’ For the truth will in the future be established.” That is, when Eliyahu and the Messiah will come. See there. +When Eliyahu comes, and “in his day Yehudah and Yisrael will be saved” (Jeremiah 23:6), there will then be fulfilled: “the lip of truth shall be established.” He will distance those who until now drew close through force, which is falsehood, and he will draw close those who were distanced through force, for they correspond to the truth. +This is: “to distance those who have drawn close, and draw close those who have been distanced”—i.e., to distance that which is sheker (false), and draw close that which is emet (true). For our Sages have taught (Shabbat 104a): The letters of the word SheKeR are close, and the letters of the word EMeT are distant. Understand this. +Now, behold, Eliyahu will come to distance that which is false, corresponding to the Serpent, which is called “cursed” (Genesis 3:14). The Serpent brought death to the world, and sleep is one-sixtieth of death (Berakhot 57b). And since on Motzaei Shabbat the revelation of Eliyahu begins, falsehood, which is the Serpent, is banished. It is therefore difficult to sleep. +<In another vein,> our Sages teach: Ten measures of sleep descended into the world. Nine were taken by slaves (Kiddushin 49b). And “slave” is <Kanaan,> as in, “<Cursed is> Kanaan, the slave’s slave” (Genesis 9:25). <Thus, “slave”> corresponds to the Serpent, <for it, too, is “cursed”>. +Now, since Motzaei Shabbat is an aspect of the revelation of Eliyahu, and the aspect of Serpent—“Kanaan, the slave’s slave”—is banished, sleep, which descended for slaves, is banished. Therefore, ELiYaHU is numerically equivalent to BeN (son), the opposite aspect of slave. +Further: If there is no daat (holy knowledge), how can there be havdalah (separation)? (Yerushalmi, Berakhot 5:2). Thus, on Motzaei Shabbat, when there is Havdalah, there is an aspect of daat. For “if there is no daat ….” It is therefore difficult to fall asleep, because sleep is the absence of daat. + +Torah 118 + + + +Section 1 + +<I also heard from the Rav:> When a person learns <Torah>, it is good to explain the thing in the vernacular which he understands. <It is also good for the world.> +The matter is as follows: Each tzaddik of the generation is an aspect of Moshe. [Moshe] is an aspect of Mashiach, as it is written (Genesis 49:10), “Until Shiloh will come”—this is Mashiach. And ShILoH is numerically equivalent to MoSheH. Thus, the Sages of the Talmud called one another “Moshe,” as it is written (Shabbat 101b): “Moshe, you said it well.” {“The earth was without form and empty… but the ruach -spirit of God hovered over the water’s surface” (Genesis 1:2) .} +Thus, when one originates some insight into the Torah, these original insights are an aspect of Moshe-Mashiach. As it is written in the Zohar (I, 192b): “the ruach-spirit of God”—this is the ruach -spirit of the Mashiach; “hovered over the water’s surface”—this is the Torah. This is what we said, that the Torah insights which he originates are themselves an aspect of the Mashiach, for that is where his ruach -spirit hovers. This is “the ruach -breath of his mouth” (Psalms 33:6)—“a speaking ruach -breath” (Onkelos, Genesis 2:7). +Our Sages also teach (Sanhedrin 98b): Mashiach will suffer sickness on behalf of all Israel, as it is written (Isaiah 53:5), “He was stricken because of our transgressions.” As such, every tzaddik of the generation also suffers affliction for the Jewish people, to make it easier for them, for he is an aspect of the Mashiach, as above. +In the Zohar it is written (III, 280a), “‘He was m’ChOLal (stricken) because of our transgressions’—he was made ChOL (unhallowed) because of us.” This is also the meaning of “he suffers sickness.” +This is what we said, that one has to explain the thing [he learns] in the language he understands. By doing this it takes on the aspect of chol. This is because explaining it in his own tongue is an unhallowed manner vis-à-vis the great holiness of the thing in its original form—in comparison to the way it emanated on high from the mouth of the tzaddik. As a result of this, he is m’cholal—he becomes chol. And in this sense, he suffers sickness in order to gain atonement for Israel. +Yet all of this is specifically “because of our transgressions.” As a result of our transgressions, we cannot perceive the things except in an unhallowed manner, as mentioned, and he suffers sickness. However, with regard to more exalted individuals, they have no need for this. For they perceive the things as they are, as they emanated from the tzaddik. + +Torah 119 + + + +Section 1 + +One who visits the sick on Shabbat should, upon entering, say, “Yekholah Hee Shet ’rachem ([Shabbat] is capable of compassion).” (Shabbat 12a) +When a person requires compassion, God sends him compassion so that he shows compassion for others, and as a result he is shown compassion. As our Sages teach: Whoever shows compassion for God’s creations, is himself shown compassion (Shabbat 151b). And as it is written (Deuteronomy 13:18), “He will give you compassion, and you will be compassionate.” +Now, the trait of compassion is dependent upon daat (holy knowledge). Someone who has daat, has compassion. This is because anger, which is the opposite of compassion, is the result of foolishness. As it is written (Ecclesiastes 7:9), “Anger rests in the bosom of fools.” +Thus, our Sages teach: When someone lacks daat, it is forbidden to show him compassion (Berakhot 33a). For if he has no daat, he has no compassion, because “anger rests in the bosom of fools.” It is therefore forbidden to show him compassion. For anyone who shows compassion, is shown compassion, as mentioned. But if he has no compassion, it is forbidden to have compassion for him. +We find therefore that this sick person who requires compassion, has to show compassion for others. And this is dependent upon daat, as above. +Now, Shabbat is an aspect of daat. This is because concerning the entire week it is written (Numbers 11:8), “The people ShaTu (strolled about) and gathered it”—with ShTuta (foolishness), as it is written in the Zohar (II, 63a). But on Shabbat, daat is drawn to each person. +This is the meaning of what is said by those who visit the sick: +[Shabbat] is capable of compassion—That is, Shabbat, which is the aspect of daat, makes [another] “capable of compassion.” [Hence “shet’rachem,” which] is a second person form. In other words, “you should show compassion.” Through the daat which you possess from the aspect of Shabbat, you will have compassion for others. And, since you will show compassion, you will surely be shown compassion from Heaven. “For anyone who shows compassion…,” as above. + +Torah 120 + + + +Section 1 + +Regarding the matter of having to travel to the tzaddik, it not being sufficient [to study] ethical works: +This is explained in the Torah (Exodus 17:14): “God said to Moshe, ‘Write this as a reminder in the book, and repeat it in Yehoshua’s ears.’” For even though He said to write it in the book, He was not satisfied with this. He commanded him: “and repeat it in Yehoshua’s ears.” [Moshe was] to speak to him face-to-face. For the main thing is that which we hear directly from the tzaddik. +This is as the Midrash (Devarim Rabbah 3:10) teaches on the verse “Listen, Israel, today you are crossing the Jordan” (Deuteronomy 9:1). It says: What caused him to say to them here, “Listen, Israel”? The Rabbis say: This can be compared to a king who betrothed a matron by giving her two pearls. When she misplaced one of them, the king said to her, “You lost one, take care of the other.” Similarly, the Holy One betrothed Israel with “we will do and we will hear” (Exodus 24:7). They lost the “we will do” by making the Golden Calf. Moshe said to them, “You’ve lost ‘we will do,’ take care of ‘we will hear.’” Hence, “Listen, Israel.” To here the text of the Midrash. +Therefore, when one studies from a book—an aspect of doing, corresponding to “we will do”—it does not have that much power to arouse him. This is because Israel lost the “we will do.” But when he hears directly from the tzaddik, it corresponds to “we will hear.” This crown remained with them, with Israel, as above. + +Torah 121 + + + +Section 1 + +“Az Amarti (Then I said), ‘Behold, I have come with the scroll of the Book which is written on my account.’ To fulfill Your will….” (Psalms 40:8, 9) +When a person looks into and studies from a book, and in every place which he looks into and studies he finds himself—i.e., he takes personally the moral instruction and from every place recognizes his own lack of importance and baseness, no matter from which book he studies—this is a sign that he desires to fulfill God’s will. +And this is [the meaning of ]: “Then I said, ‘Behold, I have come with the scroll of the Book which is written on my account.’” This is a sign that “to fulfill Your will, my God, do I desire.” + +Torah 122 + + + +Section 1 + +“V’gam Netzach Yisrael (Also the Victor of Israel) does not lie.” (1 Samuel 15:29) +It is known that the attribute of victory cannot countenance the truth. For even if a person clearly recognizes something as true, he will reject it because of [his desire to always achieve] victory. This is very clear. +However, the attribute of the Holy One cannot be likened to the attribute of flesh and blood. This is because even in victory, the Holy One is true and does not lie, Heaven forefend. +This is the meaning of: “Also the Victor of Israel does not lie.” + +Torah 123 + + + +Section 1 + +The essence and foundation on which everything depends is one’s binding oneself to the tzaddik of the generation:accepting his word in whatever he says, “This is how it is,” in matters small and great; not deviating, God forbid, from his word “to the right or the left” (Deuteronomy 17:11), as our Sages teach: even if he tells you that right is left… (Sifri, op. cit.) ;casting off from oneself all pseudo-wisdoms;and dismissing one’s knowledge as if one had no intelligence other than what one receives from the tzaddik and rav of the generation, because as long as one retains some of one’s own intellect, one lacks completion and is not bound to the tzaddik. +When the Jewish people received the Torah, they possessed great pseudo-wisdoms. For then, the mistakes of those who served idolatry at that time stemmed from great pseudo-wisdoms and philosophies, as is known. Had Israel not cast off from themselves the pseudo-wisdoms, they would not have received the Torah. They might have denied everything, God forbid. All that Moshe Rabbeinu did with them would have been of no help to them. Even all the signs and awesome wonders which he performed before their very eyes would not have helped them. Today, as well, there are heretics who deny [God] based on the foolishness and error of their pseudo-wisdoms. +But Israel is a holy people. They saw the truth and cast off the pseudo-wisdoms, and “believed in God and in His servant Moshe” (Exodus 14:31). Through this, they received the Torah. Thus, Onkelos renders “a nation naval (foolish) and unwise” (Deuteronomy 32:6) as “a nation that received the Torah and did not act wisely.” They received the Torah primarily because they “did not act wisely”—i.e., because they cast off from themselves all the pseudo-wisdoms, as above. +This is NaVaL: an acrostic for LeV Netivot (thirty-two paths). These encompass the entire Torah—the true wisdom, vis-à-vis which all pseudo-wisdoms are nullified. Thus, NaVaL is an aspect of Torah, which is called “NoVLot (an incomplete version) of the Upper Wisdom” (Bereishit Rabbah 17:5). {Come and see that, now, this Aramaic translation is clear and in place. For it is really surprising, and everyone wonders about this: What reason is there for naval to be translated as “receiving the Torah”? But now, how sweet are these words of the Aramaic translation.} +Now, the essential devotion is to be ‘simple and upright, God-fearing and diverted from evil’ (cf. Job 1:1), without any pseudo-wisdoms. Thus King Shlomo, of blessed memory, though it was written of him that “he was wisest of all men” (1 Kings 5:11), he said, “For I am more brutish than a man and have not the understanding of man” (Proverbs 30:2). Likewise, Asaf said (Psalms 73:22), “I was brutish and unknowing, like an animal I was with You.” It is also written (Proverbs 21:30), “There is no wisdom or understanding or counsel against God.” + +Torah 124 + + + +Section 1 + +“‘Shir Mizmor (A song, a psalm) to the victor’—sing to the One who is defeated and rejoices.” (Pesachim 119a) +When a person speaks before the Holy One and explains his words using argumentation and entreaties, he wants to defeat God, so to speak. The Holy One takes pleasure from this. He therefore sends him words with which to defeat Him, so to speak, so that He might receive the pleasure. For without this, it would surely have been impossible for a man of flesh and blood to defeat the Holy One. But God Himself sends and makes available to him these words and arguments, so that he might defeat Him, as above. + +Torah 125 + + + +Section 1 + +“Moshe said, ‘ Ikhluhu HaYom (Eat it today), for today is God’s Shabbat. [Today you will not find (manna) in the field].’” (Exodus 16:25) +Our Sages learn from here that one is obligated to eat three meals on Shabbat. For “today” is written thrice (Shabbat 117b). +We find therefore that for each of the three meals it is written “today,” to hint that the Shabbat meal is to be eaten only for the sake of the day. For sometimes a person eats because he is hungry from the previous day, and sometimes so that he should not be hungry on the following day. Rather, each of the three Shabbat meals should be eaten only for the sake of the day. That is, this meal is not for what went before and not for what will be afterwards. +{I [Reb Noson] did not hear this lesson directly from Rebbe Nachman but from someone else who said it in his name. I transcribed it the way I heard it. Afterwards, it happened that I spoke to him about this point. He himself expressed hesitation, and said, “Surely, Shabbat eating is very, very valuable. As is explained throughout the words of our Sages, on Shabbat we must especially eat, drink and enjoy many delicacies.” +Iunderstood that it was not his intention with this teaching to lessen the Shabbat eating, God forbid. Yet he gave me no clarification of the substance of his intention with this teaching, for I had no chance to again speak to him about this. Nevertheless, afterwards, we heard many lessons from his holy lips concerning the outstanding holiness of Shabbat eating, which is of great value. He specifically said that on Shabbat we have to increase food and drink, quite simply. This is because Shabbat eating is pure Godliness, pure holiness. +Study Lesson #57, “They Asked Rabbi Yosi ben Kisma,” as well as that which is written further on, Lesson #277, that the main honor of Shabbat is the eating. Study there and elsewhere.} + +Torah 126 + + + +Section 1 + +In the Zohar, in a number of instances in which the students praised Rabbi Shimon bar Yochai, we find: “Woe to the generation when you pass away.” Go, study, and you will find. +This corresponds to [that which our Sages teach]: “ShaVaT Va’YeNaFaSh (He ceased working and rested)” (Exodus 31:17)—now that it is ShaBbaT, VaY (woe!) for the loss of NeFeSh (the soul) (Beitzah 16a). That is, because of the great delight engendered by the extra soul which comes on Shabbat, we immediately begin to long for and feel sorrow over the loss of that soul once Shabbat ends. +The same applies to the students. Because of the great delight and pleasure which they had received from their teacher, Rabbi Shimon bar Yochai, they therefore immediately began longing, anticipating the sorrow they would experience at his passing. +Wherever the students praised Rabbi Shimon bar Yochai for revealing an amazing mystery to them, you will find that he afterwards taught them additional Torah insights. + +Torah 127 + + + +Section 1 + +Clothing is the mystery of Chashmal, which is a protection. For this reason, one’s garments should always be whole. They should not be torn, as this would destroy the protection. +The garments themselves make claims against the person if he is not careful to protect them, honor them properly, and keep them clean. {Regarding the importance of this warning to guard one’s clothing from stains, see above Lesson #29.} + +Torah 128 + + + +Section 1 + +The Talmud states regarding the evil inclination of sin, i.e., of sexual desire: They blinded its eyes and let it go (Yoma 69b). We see therefore that even though the eyes of the evil inclination of immorality have been blinded, it remains. +This corresponds to that which occasionally happens to people who are somewhat virtuous. Because the fear of God has touched his heart, a person lowers his eyes and does not stare at women. Nevertheless, he sneaks a peek and takes a sidelong glance. +This is the meaning of “blinded its eyes,” of the inclination: he blinds the eyes of the evil inclination which wants to stare. He blinds its eyes by preventing himself from staring. Nevertheless, the evil inclination remains, because he surreptitiously takes a sidelong glance. + +Torah 129 + + + +Section 1 + +“Eretz Okhelet Yoshveha (A land that consumes its inhabitants).” (Numbers 13:32) +When a person is close to the tzaddik, even if he does not receive anything at all from him, it is also very good. Faith alone—his believing in the tzaddik—is very beneficial for serving God. +For it is the nature of eating that the nourishment is transformed into the nourished. For example, if an animal consumes vegetation, such as grass, the grass, when it enters its stomach, is transformed into animal. The same applies from animal to man. If a man consumes an animal, the animal is transformed into man. +Moreover, wherever the food that is divided among the limbs enters, it is literally transformed into the substance of that limb. For example, the part of the food that enters the brain is transformed into brain, and that which enters the heart is transformed into heart. The same is true of the other limbs. +This is the meaning of: A land that consumes its inhabitants—“Land” corresponds to faith, as it is written (Psalms 37:3), “Dwell in the land and cultivate faith.” +This is: consumes its inhabitants—For when one enters the land, which is the concept of faith, he is consumed by it—i.e., he is transformed into its substance. In other words, when he is attached to and believes in the tzaddik—who is the concept of “land”—he is consumed by the tzaddik and is literally transformed into the tzaddik’s substance. +The Land of Israel itself likewise has this power. Our Sages therefore teach (Ketuvot 111a): Whoever dwells in the Land of Israel resides without iniquity, as in (Isaiah 33:24), “The nation that dwells therein will be forgiven its iniquity.” This is because it is “a land that consumes its inhabitants.” One who dwells there is consumed by it and is transformed into its holy substance. Therefore, someone who walks even only four cubits in the Land of Israel is guaranteed the World to Come, as our Sages taught (Ketuvot, ibid.). +This is also the point explained elsewhere (Likutey Moharan I, 101) concerning the verse, “When evildoers come close to consume my flesh” (Psalms 27:2). The general point there being that when I want to bring close the “two beloveds who do not separate” (Zohar III, 4a), I have to “consume my flesh”—i.e., subdue the corporeality. This is the meaning of, “to consume my flesh”—specifically “to consume,” for the soul must consume the flesh so that it is transformed into its substance. +This is also, “eat, beloved ones” (Song of Songs 5:1)—i.e., the “two beloveds who do not separate.” They are the holy mentalities. For the mind and the holy daat (knowledge) must consume the body, so that the body is transformed into the substance of the holy soul, which is the mind and the daat {as explained elsewhere}. This is the concept of eating: the nourishment is transformed into the nourished, as above. +This is the meaning of, “Dwell in the land and cultivate faith.” That is, you should cultivate and nourish the faith—i.e., be consumed by the faith—the aspect of nourishment that is transformed into the nourished. +However, even so, the main factor is will. If one’s will to draw closer to God and serve Him is very strong, but it is hard for him to break the desires of his body, then, through his closeness to and having faith in the tzaddikim, he is [in] an aspect of eating. He is consumed by the tzaddik—i.e., transformed into his substance. +But if it is not at all one’s will to serve God, no closeness to tzaddikim will be of any help to him. This is the aspect of nourishment which is not transformed into the nourished. For example, if he eats food which by nature he cannot tolerate, then it is neither digested nor transformed into the nourished. Rather, the body vomits it out. +He is exactly like this. He is not at all consumed by the tzaddik, even though he is close to him. This is because the tzaddik cannot tolerate him, and he vomits him out. This corresponds to that which is written about the Land of Israel (Leviticus 18:28), “as it vomited out the nation.” In other words, it cannot tolerate consuming him so that he would be transformed into its substance. Rather, it vomits him out. May God save us. + +Torah 130 + + + +Section 1 + +Kol HaGadol Meichaveiro (Whoever is greater than his fellow), his [evil] inclination is greater. (Sukkah 52a) +Through humility one is saved from immorality and merits guarding the Covenant. As our Sages teach (Sotah 4b): Whoever is haughty will in the end err with an adulteress, as in (Proverbs 6:26), “An adulteress will trap a precious soul.” +{“Miriam and Aharon began speaking against Moshe due to the impressive woman that he had married …. But the man Moshe was extremely humble, more so than any man…” (Numbers 12:1, 3) .} This explains the juxtaposition of “But the man Moshe was extremely humble” with the verse “Miriam and Aharon began speaking against Moshe.” For they spoke “due to the impressive woman he had married.” She was called “impressive” because of her beauty, and they said that he married her for her beauty. +They therefore spoke of abstinence, because they refused to believe that it was possible to be abstinent. The Torah replied to this, and immediately juxtaposed: “But the man Moshe was extremely humble, more so than any man.” Because he was “humble, more so than any man,” he was able to be totally abstinent. He did not engage in lower union at all. +This is as our Sages teach: The might of Yosef was the humility of Boaz, the might of Boaz was the humility of Palti ben Layish (Sanhedrin 19b). For it depends upon humility. With humility one is saved from blemishing the Covenant. +And this is as it is written: Whoever is greater than his fellow—He possesses haughtiness. +his [evil] inclination is greater—The evil inclination strengthens itself against him through the desire for immorality. For this is the essence of the evil inclination, as is brought in the Zohar (III, 15b): The focus of the evil inclination is for illicit relations. + +Torah 131 + + + +Section 1 + +One must fear and be frightened of glory. This is because glory is very dangerous, [even] life-threatening. For [glory] exacts all judgments, as it is written (Psalms 24:7), “King of glory.” Glory is an aspect of kingship, which judges all. Therefore, everyone investigates and asks: “Who is he, this king of glory?” (ibid .:10). [They want to know] if he is deserving of this. +This is what is written, “will be sanctified with My glory” (Exodus 29:43)—do not read “My glory” but “My glorified ones” (Zevachim 115b). This is because glory can cause him to die, God forbid. He is then weighed in the balance: If he blemishes the glory as much as a hairsbreadth by not receiving it as he should, then, God forbid, the side of liability weighs more heavily. +This is called “just balances” (Leviticus 19:36). For “justice is holy kingship” (Tikkuney Zohar, Introduction), which corresponds to glory—“King of glory,” as above. Hence the term “just balances,” because he is then being weighed in the balance. + +Torah 132 + + + +Section 1 + +There is a tzaddik who is very famous in one land, whereas in the neighboring land he is unknown. Then again, in yet another land he is famous. This is the point of that which is written in the Zohar (III, 280a): A spring that comes forth from one place and rushes under the ground until it overflows and emerges at some other, distant location—even in the place where it moves under the ground, it waters the roots of the trees. + +Torah 133 + + + +Section 1 + +“V’orach Tzaddikim (The path of the righteous) is like a shining light—growing ever brighter, [as the sun does] until noon.” (Proverbs 4:18) +The sun itself radiates in its place consistently, whether in the morning or the middle of the day. The obstacle is only because of the earth, which obstructs between people and the sun. This is why the light does not spread out all that much at the beginning of the day, but a little at a time until it has spread across the earth. +The same is true of the tzaddik. He himself always shines. The obstacle is only because of the receiver. [In other words,] the obstacle is because of the earth which obstructs—i.e., this world. For people are submerged in this world, and so are unable to receive the light of the tzaddik. +This is the point of that which is taught in the Talmud on the verse (Zechariah 5:2), “a folded scroll”—when it is folded… when it is peeled…. We find therefore that the entire world is like one span in three thousand and two hundred of the Torah. +Thus, the Torah is very great and broad. However, the small span, which is the world, bars one’s vision and prevents one from seeing the Torah’s great light; even though this world in its entirety is no bigger than a small span vis-à-vis the Torah, which is very great and “broader than the sea” (Job 11:9). +But there is an apparent difficulty: How can such a small thing as this obstruct and block out such a great thing which is a few thousand times its size? For all of this world in its entirety is very small vis-à-vis Torah, which is thousands of times greater than it. +However, it is like the following example: A small coin, if held in front of your eyes, will prevent you from seeing a large mountain. Even though the mountain is thousands of times greater than the small coin, nevertheless, because the coin stands in front of one’s eyes, it therefore blocks out one’s vision to the point where one cannot see a thing many times larger than it. +The same is true when a person arrives in and comes to this world. He remains submerged there, in the futility of the world, so that it seems to him there is nothing better than this. This world, small and insignificant, prevents him from seeing the great and lofty light of Torah, which is thousands of times greater than it, as explained. This is exactly the example of the sun, that the earth obstructs one from seeing the sun’s great light even though the sun is many times larger than the earth. It is like the example mentioned above. +This is the meaning of [the opening verse]: The path of the tzaddikim is like a shining light—“Like a shining light,” literally. Just as the sun always shines—the obstacle being the earth which obstructs it even though the earth is small vis-à-vis the sun, as in the above example—so, too, the tzaddikim always shine. It is only that the earth, i.e., this world, obstructs one from seeing their great light. Thus, although their light is very great, and this world in its entirety is small and very negligible vis-à-vis their great light, even so, it obstructs and prevents one from seeing their light. This is like the previous example of the coin. +All this is because the world stands in front of his eyes and blocks him, such that he cannot see the light of the Torah and the tzaddikim which is thousands of times greater than it. +However, if he removes the small obstruction from in front of his eyes—that is, he diverts his gaze away from this world, and instead of looking at this world raises his head and lifts his eyes to look above the world which obstructs and blocks—he will then merit seeing the great and lofty light of the Torah and the tzaddikim. For, in truth, their light is thousands and tens of thousands of times greater than this world and its futilities, as mentioned. It is only that this world stands in front of his eyes and does not allow him to divert his gaze so as to look upwards, to the light of the Torah and the tzaddikim. This is exactly like the aforementioned example of the small coin which stands in front of the eyes and obstructs him from seeing a large mountain. Yet, he can easily remove the coin from in front of his eyes and immediately see the mountain which is greater than it. +It is exactly the same with regard to the world and the Torah. It takes only a minor shift for him to remove the world from in front of his eyes. He will then be worthy of seeing the great light of the Torah and the tzaddikim, which illuminates in all the worlds with a very great light. Understand this well. +Similarly, I heard it said in the name of the Baal Shem Tov: Alas! Alas! The world is filled with amazing and awesome wonders and lights. But the small hand stands in front of the eyes and prevents them from seeing great lights. + +Torah 134 + + + +Section 1 + +It is a major devotion to give a Torah discourse even to one person, all the more so to many people. +One must be very careful not to say something which is inappropriate for the intellect of the listener. For this is an aspect of adultery: casting the drops of the intellect in a place where one should not have. It is called “wasting,” because it does not result in anything whatsoever being “born” to him. What’s more, sometimes it is literally called adultery, because [that which] he gives birth to and produces is flawed and blemished. In other words, because of this the listener does something which, considering his level, he has no need of. Thus, by giving a Torah discourse, it is possible to cause the inclination to overwhelm a person with immoral desires, God forbid. +It is therefore necessary to take great care when giving a Torah discourse in public that one’s words be divisible; that each person hears only that which he has need of and no more. So that even though when one speaks publicly he says the same [words] to everyone, still, what enters the heart of each and every person is only that which applies to him and of which he has need. As it is written in the Zohar (II, 68a): “And Yitro heard” (Exodus 18:1)—but surely the whole world heard? However, Yitro heard…. Study there. +This is also the meaning of: Worthy is he who speaks to ears that listen (Zohar II, 186b). +And this is what our Sages teach: {Whoever is greater than his fellow, his [evil] inclination is greater (Sukkah 52a) .} Whoever is greater than his fellow—In other words, he is great, and as a result gives a Torah discourse. +Then: his [evil] inclination is greater—For it is possible to cause the inclination to overwhelm a person with immoral desires, as above. Thus, he must take care and weigh his words. + +Torah 135 + + + +Section 1 + +“Ki Ekach Mo’ed (When I seize the appointed time), I will judge with equity.” (Psalms 75:3) +Aparticularly propitious method for being spared from haughtiness is to honor the festivals, and welcome [each] festival with joy and with as many delights as one can afford. +Moshe Rabbeinu, of blessed memory, by meriting to the Forty-Nine Gates of Wisdom, was worthy of being “extremely humble, more so than any man” (Numbers 12:3). Now, yom tov (festival) [corresponds to] the mentalities of Imma, which is Binah (Understanding). Therefore, when one welcomes the festival, which is Binah, one merits humility. For yom tov is numerically equivalent to SaG plus its ten letters, as is brought in the Kavanot—the reverse of a GaS (haughty) spirit. +The festival eliminates haughtiness because it is the nature of the lesser to be nullified vis-à-vis the greater. Consequently, when one is close to the tzaddik, haughtiness is eliminated; for due to the great light of the tzaddik he is completely nullified. This corresponds to (Job 29:8), “The youths saw me and hid”—because they see the face of the tzaddik, the little ones hide. For the lesser becomes nullified before the greater. +Now, in the main, the power of the festival’s holiness is contingent upon the tzaddikim, as it is written (Leviticus 23:4), “These are God’s festivals… that you must proclaim otam (them) at their appointed times.” Our Sages expounded: Do not read OTaM but ATeM (you) (Rosh HaShanah 24a). +We find therefore that the festivals are dependent upon the tzaddikim. +Thus, when one welcomes and honors the festivals, and receives the great light of yom tov, which is the aspect of tzaddik, his haughtiness is eliminated. For the lesser is nullified vis-à-vis the greater. Because of this, a man is obliged to visit his rabbi on the festival, since the primary power of yom tov is contingent upon the tzaddikim. + +Section 2 + +2. This satisfactorily answers that which is asked in the Talmud (Sukkah 27b) concerning what Rabbi Eliezer said, “I praise those who are lazy on the festival, as in (Deuteronomy 16:14), ‘You shall rejoice on your holidays’”: But did not Rabbi Yitzchak say, “A man is obliged to visit his rabbi on the festival, as in (2 Kings 4:23), ‘Why are you going…’”? Study there well. +For although he is one hundred parasangs away from his rabbi, and cannot come and go in one day, he is still obligated to visit his rabbi on the festival. That is, he has to discern the countenance of his rabbi on the festival—i.e., he has to honor the festival and receive the great light of yom tov, which corresponds to the countenance of his rabbi. +For the primary holiness of the festival is contingent upon the tzaddikim, as above. And when a person welcomes the festival, he literally visits his rabbi, and as a result haughtiness is eliminated. For it is the nature of the lesser to be nullified vis-à-vis the greater. + +Section 3 + +3. This is the explanation [of the opening verse]: {“When I seize the appointed time, I will judge with equity.”} When I seize the appointed time—When I welcome the festivals, +I will judge with equity—That is, I will merit to humility, which corresponds to “judge with equity.” {“Can it be that you are mute? You should be speaking justice; you should be judging the people with equity” (Psalms 58:2) .} +As our Sages teach (Chullin 89a): That which is written: “Can it be that you are mute?…” What should a person do? [Let him feign muteness.] Might I presume this also applies to the words of Torah? The text thus reads: “You should be speaking justice.” Might I presume even if he grows haughty? The text thus reads: “You should be judging the people with equity.” +Thus, this is the meaning of, “When I seize the appointed time, I will judge with equity.” As a result of my welcoming the festivals, I will merit to humility. This is the aspect of, “I will judge with equity,” as above. +This is also the point of that which is explained elsewhere on the verse, “A land that consumes its inhabitants.” For the lesser is nullified vis-à-vis the greater; it is consumed and transformed into the substance of the tzaddik. + +Section 4 + +4. Furthermore, we heard in this regard: If one is attached to the tzaddik, he is able to sense the holiness of yom tov. This is because the tzaddik is an aspect of the holiness of yom tov, as mentioned above. +Now, the sign that one is attached to the tzaddik is if one possesses unpretentiousness. For, as mentioned, it is the nature of the lesser to be nullified before the greater. And the main bond is love: one should love the tzaddik with a complete love. As it is written (Genesis 44:30), “His soul was bound with his soul”; the Aramaic translation of which is, “he loved him as his own soul.” And as it is written (1 Samuel 18:1), “Yonatan’s soul was bound to the soul of David.” +Moreover, his love for the tzaddik should be greater than the love of women, as in (2 Samuel 1:26), “Your love was wonderful to me, more than the love of women.” Then, by being bound to the tzaddik, he is able to receive the holiness of yom tov. This is because the essence of the festival is dependent upon the tzaddikim. +For the main aspect of yom tov is to elevate the aspect of Malkhut (Kingship) of Holiness from among the evil forces, to eliminate the rule of the Four Malkhuts of the Other Side. Malkhut is called DaLeT, because “D’LeT (it hasn’t) anything of its own.” For there can be no king unless there is a people, hence [Kingship] has nothing of its own. +Now, the Malkhut of Holiness, which is the aspect of dalet, fell and was turned into the Four Malkhuts of the Other Side. And on the festival, one must elevate the Malkhut of Holiness from the Four Malkhuts of the Other Side. +Thus, it is written (2 Samuel 11:1), “And it was at the return of the year, at the time when kings go out.” The explanation is as follows: Yom tov is called “TeShUVat (the return) of the year.” This is because all the festivals are days of judgment, as in, “At four junctures the world is judged: on Pesach…” (Rosh HaShanah 16a). +So one has to return in TeShUVah (repentance), and by doing so free the Malkhut from among the evil forces and nullify their rule. As our Sages teach: Great is repentance, for it draws the redemption closer (Yoma 86b). Through repentance we are redeemed from the Malkhut of the evil forces. +This is the meaning of, “at the return of the year, at the time when MeLaKhim go out.” Then, the MaLKhut of Holiness/the dalet goes out from among the evil forces, and the power of the Four Malkhuts of the Other Side is eliminated. +And the main thing is to nullify the power of the Malkhut of Amalek. This is because it encompasses the Four Malkhuts, as in (Numbers 24:20), “First among the nations is Amalek.” +Therefore, when Shmuel killed Agag, the king of Amalek, it says (1 Samuel 15:33), “Shmuel cut down Agag,” and Rashi explains: he cut him in four. He cut the Four Malkhuts of the Other Side, so that they would not have power and dominion from the Malkhut of Holiness/the dalet. For he elevated the Malkhut of Holiness from them. And this is what happens on yom tov, as above. +This is the meaning of “Va’ YeShaSePh (he cut down).” Vav Yud indicate action, while the root of the word is ShaSaPh. These are the first letters of Shavuot, Sukkot, Pesach—the festivals. At these times the Malkhut of Holiness goes forth. For the festivals are days of judgment, corresponding to fear of Heaven/ Malkhut, as it is written: Were it not for the fear of malkhut (the government)… (Avot 3:2). +It is therefore said of Amalek (Deuteronomy 25:18), “They cut off those lagging to the rear… and did not fear God.” The power [which Amalek had over them] primarily stemmed from their not having elevated the Malkhut of Holiness—because they did not possess the fear of God, the aspect of Malkhut. +Thus, with each festival is associated a fourfold mitzvah. Pesach: four cups of wine; Sukkot: four species; Shavuot: Torah study, which has four aspects—“Then he saw it and told of it; he prepared it, and also researched it” (Job 28:27). [This was said] with regard to Malkhut /the dalet, which goes out from the evil forces on the festival, as mentioned. +And the Torah scholars correspond to Malkhut, as our Sages teach: Who are the malakhim (kings)? The rabbis (Gittin 62a)—because they elevate the Malkhut. The primary holiness of yom tov is thus achieved through them. And when one receives the holiness of the festival, one possesses humility and unpretentiousness, as above. +This is the meaning of (Proverbs 22:4), “The heel of humility is the fear of God”—for fear corresponds to Malkhut. +Our patriarch Avraham also labored over this. He pursued the four kings in order to elevate Malkhut from them. And from him came Yitzchak, Yishmael, Yaakov and Esav—paralleling the four sons: one wise, [one wicked, one simple, and one who knows not how to ask]. +(Everything from “Furthermore, we heard” until here has been expounded above, in Lesson I, 30, “How does One Harvest a Garden of Knives?”. See there). + +Section 5 + +5. Through this, the womb of a woman in labor is opened. As is brought in the Etz Chaim (Shaar 35:3): Just as there are tzirim (hinges) and d’latot (doors) to a house, so a woman has tzirim and D’LaTot (Bekhorot 45a). From the two DaLeTs, the shape of a closed- mem is made. This is where the fetus is formed. Study there. +It is necessary to cut this mem into two dalets so that the fetus can come out. This is the meaning of va’yeshaseph : he cut it into four. He cut the mem into two dalets. Understand this (t his point about the “woman in labor” is explained elsewhere). + +Torah 136 + + + +Section 1 + +Al Tadin et Chaveirekha (Do not judge your fellow) until you have reached his place. (Avot 2:4) +This is as our Sages teach: Judge all men favorably (ibid. 1:6). When a person experiences opposition, he must search out some merit in his fellow—in this that [his fellow] opposes him—in order to judge him favorably. +Strife cannot be avoided for one of two reasons: It could be that his fellow is more advanced than he and so [his fellow] opposes him because he has not attained his spiritual level; in which case he has to endeavor so that he, too, can achieve his fellow’s level, in order that they might be equals. As a result, there will be no strife. +Or, sometimes, the reverse: he is more advanced than his fellow. There is strife because his fellow is jealous of him, over not having attained his spiritual level. It is therefore necessary to judge him favorably. By doing so, he elevates his fellow to the side of merit, and then they will both be in one place, on the same level. As a result, there will certainly be no strife. +For the strife is only because each one is different than the other. Either his fellow is more advanced than he, or he is more advanced than his fellow, as mentioned. But, if they were both in one place, on the same level, there would certainly be no strife. For within a single entity, strife does not apply. +This is the meaning of: Do not judge your fellow until you have reached his place. +In other words, you should endeavor to be with him in one place, on the same spiritual level, from either one of the two perspectives mentioned above. As a result, there will certainly be no strife. For within a single entity, strife does not apply. +By elevating his fellow to the side of merit, it is possible that his fellow will relent and there will be no further strife. Or, he will experience a fall, for it is quite possible that “you are heaping coals of fire upon his head” (Proverbs 25:22) by your judging him favorably. +This is the meaning of: “Judge all men favorably.” Specifically “judge,” because this is literally an aspect of judgment and justice. For it is known that before ascending to any spiritual level, a person is judged. Therefore, by your judging him favorably and elevating him to an even higher level, they judge him [in heaven]. And, according to the verdict, so will it be. + +Torah 137 + + + +Section 1 + +“Chelki Hashem (The Lord is my portion), I said to keep Your words.” (Psalms 119:57) +That is, my ‘Godly portion from above’ says to me and teaches me “to keep Your words.” + +Torah 138 + + + +Section 1 + +“L’kha Amar Lee’bee (On Your behalf my heart has said), ‘Seek My countenance.’” (Psalms 27:8) +Rashi explains: As your emissary. +The essence of Godliness is in the heart, as it is written (Psalms 73:26), “[God] is the rock of my heart.” This has been explained elsewhere. +Now, someone who is of “a pure heart” (ibid. 24:4)—as in, “and my heart is hollow within me” (ibid. 109:22)—can know future events through that which his heart tells him. For these are the words of God, literally. +This is the meaning of: “On Your behalf my heart has said, ‘Seek My countenance.’” +On Your behalf— As Your emissary. For that which the heart says are the words of God, literally. Understand this. + +Torah 139 + + + +Section 1 + +“Tzedek L’phanav Y’halekh (Righteousness will go before Him), and He will set his footsteps on the path.” (Psalms 85:14) +This is the great value of Shabbat: +On the weekdays, outside forces rule. Thus, when a person performs a mitzvah, the evil forces draw sustenance from the feet of the mitzvah; for each mitzvah is an entire structure. As such, this particular mitzvah lacks the aspect of feet with which to ascend and go before the Holy One. The evil force has taken away the feet <corresponding to (Proverbs 5:5), “Her feet descend to death”>. +But with the arrival of Shabbat and the elimination of the rule of the outside forces, the feet of the mitzvah, which during the week had been among the outside forces that drew sustenance from them, then ascend. As a result, the mitzvah ascends and goes before the Holy One. +This is the meaning of (Isaiah 58:13), “If you return your feet because of the Shabbat”—through Shabbat, return and bring back the feet, remove them from among the outside forces. Then, the mitzvah ascends and goes before the Holy One. +The Holy One delights in it, even if it is performed by the least of the least, without the intent and perfection suitable for the mitzvah. Despite all this, the Holy One has great pleasure from the mitzvah. Like a father who has great pleasure when his son begins to walk. Even though his steps are not sure, he nevertheless delights greatly in him. Likewise, the Holy One delights greatly in each Jew when he performs a mitzvah. +Now behold: someone who walks in the desert, in a place which has no road, is only able to make a trodden path with his footsteps by going many <times back and forth>. And the mitzvot are called righteousness, as it is written (Psalms 119:172), “All your mitzvot are righteousness.” +This is the meaning [of the opening verse]: {“Righteousness will go before Him, and He will set his footsteps on the path.”} Righteousness will go before Him—When the mitzvah goes before the Holy One, then: and He set his footsteps on the path—The Holy One makes from his footsteps a path which is well-trodden. +Because of the great pleasure and delight which the Holy One has from the mitzvah, He makes a trodden path from his footsteps. This is the meaning of, “and He set his footsteps on the path.” <But this is not possible without the aspect of Shabbat, which is when the feet of the mitzvah ascend, as mentioned.> + +Torah 140 + + + +Section 1 + +“B’yad Kol Adam (With the hand of every man) he seals; that all men may know his deeds.” (Job 37:7) +The tzaddik himself is impossible to comprehend. A person cannot grasp him at all, because [the tzaddik] is higher than his intellect. Only through his followers, those close to him, is it possible to understand the tzaddik’s virtues. This entails seeing his followers—who are virtuous, God-fearing and pious—in whom they do have a grasp and comprehension. This is because people are not yet as distant from them as they are from the tzaddik himself. Thus, someone who desires the truth will be able to know the virtues of the tzaddik through his followers. +This is like a seal. It is impossible to read the writing which is engraved on it because the letters are reversed. Only by stamping and impressing the seal on wax can we see the letters and forms which are engraved on the seal. Then, we understand the writing of the seal. +This is the meaning of: {“With the hand of every man he seals, that all men may know his deeds.”} With the hand of every man he seals—The tzaddik is called “every man.” As it is written (Ecclesiastes 12:13), “for this is [the duty of] every man.” +This is: that all men may know his deeds—Through the pious followers of the tzaddik you can know him, as in the example of the seal. +And the tzaddik, too, is an aspect of a seal. As it is written (Shabbat 137b), “and sealed his offspring with the sign of the holy Covenant.” For the tzaddik is one who guards the Covenant (Zohar I, 59b). + +Torah 141 + + + +Section 1 + +If a person is worthy—i.e., he has circumcised the foreskin of his heart—he will truly feel the anguish caused by his sins. This is because as long as his heart is uncircumcised and sealed up, it is impossible for him to truly feel. +Only when he circumcises the foreskin of his heart, so that he has a hollow in his heart, can his heart then truly feel the magnitude of his anguish. He will truly feel sorrow and remorse. And then, due to the magnitude of the remorse, all the hearts of all the drops [of seed] drawn out of him will also feel. No matter to what place they were drawn, there, in that place they will feel; whether they are those [drops] drawn from him that became his human offspring, or those drawn from him to another place, God forbid. There, too, they have a heart and other limbs. +Consequently, when he circumcises his heart, and his heart feels the magnitude of his anguish so that he starts to truly feel sorrow and remorse, then all the hearts of the drops will feel it there. The truth will be made known to them; how they have been set in filthy places, in the nethermost abyss. +For, at first, they think they have it good, because they wreak havoc on the world. But afterwards, once their hearts are circumcised—as a result of the circumcision of their father’s heart—they take note of where they are and begin to lament and grieve. This creates a great commotion there, in their midst. +This is the meaning of (Deuteronomy 30:6), “The Lord your God will circumcise your heart and the heart of your seed”—when God circumcises his heart, the heart of his seed will also be circumcised. [Such is the case] wherever the seed was drawn: if to [conceive] a human being, then his children will of necessity also experience thoughts of repentance due to the circumcision of their father’s heart; and if it was drawn somewhere else, God forbid, then the hearts will be circumcised there and they will feel, as mentioned. +Now, the most propitious time for this is the month of Elul. For ELUL is an acrostic for “Et L’vavekha V’et L’vav (your heart and the heart of).” In other words, God should circumcise his heart and whatever heart is dependent upon him, no matter where they were drawn, as above. This refers to the hearts of the drops in whatever place they were drawn, whether they were drawn and from them were produced his human offspring, or even if they were drawn to another place, God forbid. For these, too, are his children and are dependent upon him. +Therefore, when a person dies, they walk behind the bier and lament over him. They behave exactly as his human children. But this that they march in the procession and lament over him is a great disgrace and humiliation for him. Heaven protect us! Heaven protect us from these punishments! As is known. + +Torah 142 + + + +Section 1 + +Someone who cannot study Torah at all—for example, he is either unlearned or has no holy book or is in a wilderness—but his heart is alight within him and he greatly longs to study Torah and serve God; in such a case, his heart’s desire to study Torah is itself an aspect of learning from a holy book. +For there are two tzaddikim in the world. They speak to each other, though they are separated from one another by many hundreds of miles. That is, one tzaddik raises some difficult question in the Torah and the second tzaddik, there, where he is, says something which is an answer to the difficulty raised by the first tzaddik. And sometimes, this one raises a question and the other one also raises a question. But the question one raises is an answer to his friend’s question. In this way they are conversing with each other, yet no one hears this, just the Holy One Himself. +This is the meaning of: {“Then those who fear God conversed one with his fellow, and God hearkened and heard it; and a book of remembrance was written before Him, for those who fear God and contemplate His name” (Malachi 3:16) .} Then those who fear God conversed one with his fellow—That is, they do not speak to one another, but they in any case converse by virtue of one raising a difficulty and the other providing an answer. Yet, no creature hears this, just the Holy One. +And thus: God hearkened and heard it—For only God hears it. He attaches the words one to the other and ‘writes them into a book as a remembrance’ (cf. Exodus 7:14). This is, and a book of remembrance was written . +Now, this book into which their words are written is an aspect of the heart that exists Above. Their words are inscribed there, as in (Proverbs 3:3), “Inscribe them on the tablet of your heart.” So one whose heart is aflame within him and he yearns to study Torah, only it is impossible for him—he receives heart from the heart of Above, corresponding to a “book of remembrance,” and from there his heart receives its yearning. This is the aspect of studying Torah from a holy book, literally. +Thus, it is written: and a book of remembrance was written before Him, for those who fear God and contemplate His name—As our Sages expounded: Even if he thought about performing a mitzvah but through no fault of his own was unable to do it, he is credited as if he had done it (Berakhot 6a). For this itself that his heart longs and contemplates to do, but he cannot, is considered doing. This is because he receives yearning from the heart of Above/the “book of remembrance.” +This is the meaning of, “and a book of remembrance was written before Him, for those who fear God and contemplate His name.” In other words, this “book of remembrance,” made by the two tzaddikim mentioned above, is for “those who fear God and contemplate His name.” They are the ones who desire and yearn to perform mitzvot and study Torah but encounter obstacles and are under duress and cannot study. Because of the strong yearning of their hearts, they receive from this book, which is an aspect of heart. +Therefore, Avraham, who was the first convert—and thus had no one from whom to learn, but only a heart that greatly yearned for the service of God—also received from this heart of Above, which is called a “book of remembrance.” At that time there were no tzaddikim in the world, and the insights which the souls had originated prior to Creation were written on the heart. +This is why our patriarch Avraham was called “the rock.” As it is written (Isaiah 51:1), “Look to the rock whence you were hewn”—this is Avraham, as Rashi explains there. He was an aspect of “the rock of my heart” (Psalms 73:26), because all he had was a heart that yearned for God. +Therefore, all converts are named after him; they are called “the N’ DiVei (nobles of) the nations… the nation of the God of Avraham” (ibid. 47:10), corresponding to “a N’DiV (generous) heart” (Exodus 35:22). For they have nothing but the longing of their hearts for the Holy One, like Avraham. + +Torah 143 + + + +Section 1 + +The value in accepting advice from the wise men of the generation is that it mitigates judgments. For when a person needs advice because he does not know how to proceed, it is an aspect of constriction. His intellect is constricted and he does not know what to do. This is an aspect of judgment, as is known. +However, by virtue of the wise man giving him advice, [the wise man] amplifies [the issue] for him and enlightens him with his wisdom. This is the aspect of chasadim (benevolences), for chesed (lovingkindness) is the light of wisdom. As it is written in the Holy Zohar (I, 94a): “El (the Almighty) is the light of Chokhmah (Wisdom).” And it is written (Psalms 52:3), “The lovingkindness of El lasts throughout the day.” +It is also written (Proverbs 11:14), “In the RoV (multitude) of advisors there is salvation.” The tzaddik is called “RaV (many),” as our Sages teach: Moshe, because his merit was so great, was like many (Taanit 9a). +Also, if he accepts the advice of the tzaddik, even if afterwards things did not work out well from his advice, he then knows that this was only from God. However, had he not accepted the advice of the tzaddik, quite possibly he would have suffered misfortune without a decree from Above. Rather, he would have brought it on himself, as it is written (Proverbs 19:3), “A man’s foolishness perverts his way, and his heart rages against God.” But, if he accepted the tzaddik’s advice, he knows that it is only because of a ruling from Above. + +Torah 144 + + + +Section 1 + +Ein Adam Meit (A man does not die) with half his desires in hand. (Kohelet Rabbah 1:13) +For the tzaddik, there is no difference between life and after death. This is because he also serves God after he dies. +There is only a difference for that man who all his days is drawn by the desire for eating and drinking, but after dying does not eat and drink. This is called being dead, and in his case death is recognizable. +Now, there are days when eating and drinking are permitted. As our Sages teach: Half for God and half for yourselves (Pesachim 68b). But the tzaddik conquers his inclination even in this half and keeps a tight grip on his desires. +This is the meaning of: half his desires in hand—Even in that half which is permitted him, he keeps a tight grip on his desire. +So certainly, this [person] does not die—Rather, he lives always, even after death. So for him, there is no difference between death and life. He serves God, always. + +Torah 145 + + + +Section 1 + +A man does not die with ChaTZi (half)…. (Kohelet Rabbah 1:13) +This is the concept of strife. Similarly, “they attacked him… masters of ChiTZim” (Genesis 49:23)—Onkelos translates: “masters of strife.” +But when someone restrains his desire for strife, it is certainly like he “does not die.” As David requested (Psalms 61:5), “May I dwell in Your Tent forever.” [On this the Talmud asks:] Is it possible to reside in two worlds? However, [he wanted] them to quote him in matters of Halakhah (Yevamot 96b). Then, it would be as if he had not died. +However, as a result of strife, we find that they did not repeat the halakhah in their name. [Instead, the law is credited anonymously,] as in, “others” or “there are those who say.” + +Torah 146 + + + +Section 1 + +“Edut Hashem Ne’emanah (The testimony of God is trustworthy), she enlightens the foolish.” (Psalms 19:8) +It is a difficult matter: How can the Torah, which is called “woman,” give testimony? Is not a woman disqualified as a witness? But the answer is: +she enlightens the foolish—Because of this, she can give testimony. As is brought in Choshen Mishpat, Laws of Witnesses 35:14: The sages of old instituted that in a place which men do not frequent, women are trusted. +This is known: In the main, desires are [fulfilled] in secret, as in (Proverbs 9:17), “Stolen waters are sweet.” And although people do not frequent there, the Torah stands there and calls to him (ibid.:16): “Whoever is foolish, let him turn here.” But because of the passion of his desires, he does not hear her call. +Yet, after the desire has passed, he immediately takes note of her call and instantly regrets the sin. This remorse is an aspect of “enlightens the foolish,” because at the time of the sin he had within him a spirit of folly. But after the sin passed, he paid attention to the Torah’s words, became wise, and felt remorse. +This is why the Torah, though she is a “woman,” can give testimony. For she stands in a place which men do not frequent, as above. {From Lesson #144 until here is leshon Rabbeinu.} + +Torah 147 + + + +Section 1 + +Just as a person who is brazen has no share in the Torah, [so the person who lacks holy boldness has no share in the Torah]. +As our Sages teach: “the word He commanded for one thousand generations” (Psalms 105:8)—God wanted to give the Torah after a thousand generations, but He saw that the world could not survive so He gave it after twenty-six generations…. He rose and implanted them [in each and every generation]. These are the brazen-faced of the generation (Chagigah 14a). +Hence the brazen were not included in the receiving of the Torah, for they were part of the nine hundred seventy-four generations that were not worthy of receiving the Torah. Similarly, our Sages teach: Whoever is brazen-faced, it is certain that the feet of his ancestors did not stand at Mount Sinai (Nedarim 20a). We find therefore that the brazen-faced person has no share in the Torah. +Likewise, a man who is lowly and abject, without any holy boldness, also has no share in the Torah. As our Sages teach: Why was the Torah given to Israel? Because they are bold (Beitzah 28b). For it is necessary to possesses holy boldness. As our Sages teach: Be bold as a leopard (Avot 5:20). +Through the holy AZut (boldness) which he possesses, he receives holy boldness from God. This corresponds to (Psalms 68:35, 36), “Give OZ (strength) to God…. The God of Israel, He gives oz and might to the people.” +“Give strength to God” corresponds to an arousal from below. By virtue of our having the holy boldness to oppose all those who rise against us to prevent us from our service, Heaven forefend, we overpower them with great boldness, i.e., holy boldness. As a result, we give strength and power Above, so to speak. This corresponds to, “Give strength to God.” +Through this, the aspect of holy boldness is aroused Above and is bestowed upon us, corresponding to, “The God of Israel, He gives strength and might to the people.” The Holy One bestows upon us holy boldness and gives us strength and might to oppose the brazenness of the Other Side, of all the brazen of the generation. For it is only possible to oppose them through holy boldness. This is because when a person has no holy boldness, the adversaries will certainly thwart his Torah study and service. Thus, a person has no share in the Torah when he lacks holy boldness, as above. +Yet a person must measure his ways, how [best] to behave with the boldness so that it does not become brazenness, God forbid, which is a very evil trait. He should, nevertheless, possess holy boldness. +Moreover, humility is entirely another matter. And the essence of humility is when one is on a level where he can write of himself as did Moshe Rabbeinu, of blessed memory: “But the man Moshe was extremely humble” (Numbers 12:3). This is the ultimate level of humility. Likewise, we find of the Amoraim that Rabbi Yosef said (Sotah 49b), “… Do not include humility, because I am here.” + +Torah 148 + + + +Section 1 + +The quality of fear itself fears God. In that case, it too has fear. Moreover, this fear also fears God. In that case, it too has fear. And so one fear is encompassed in another, higher and higher until the Infinite One. +This is as our Sages teach (Yerushalmi, Shabbat 1:3): That which humility made a heel for her sandal, wisdom made a crown for her head. As it is stated, “The heel of humility is the fear of God” (Proverbs 22:4) ; “The head of wisdom is the fear of God” (Psalms 111:10). +Hence, the “heel of humility” is fear, and likewise the “head of wisdom” is also fear. We find therefore that there is fear higher than fear, because fear itself also has fear—and so on, higher and higher until the Infinite One, as above. + +Torah 149 + + + +Section 1 + +“Chatzot Laylah (At mid-night) I awake to thank You for Your just laws.” (Psalms 119:62) +Chatzot is as effective as a redemption, for it mitigates the judgments. This is because “just” is judgment, and “laws” is mercy. +This is the meaning of: for Your just laws—That is, [when] justice suppresses law, the way to correct this is: At chatzot of night I awake . +And the main time for Chatzot is always six hours from nightfall, whether in summer or winter. The time of Chatzot begins then, and continues until the end of the second watch—i.e., for two hours. +In the morning it is good to gaze at the sky. By doing so, one draws daat (holy knowledge). + +Torah 150 + + + +Section 1 + +He saw D’mut D’yukno (the countenance) of his father. (Sotah 36b) +This is something which is very mysterious: How is it that a person’s countenance appears yet he himself is unaware of it? For certainly Yaakov did not know. Moreover, the value of the test, even though [Yosef] saw the countenance, is something which is mysterious and hidden from man. + +Torah 151 + + + +Section 1 + +A segulah (divine remedy) for ensuring conception is for both of them, husband and wife, to recite the chapter “And on your New Moons” (Numbers 28:11-15) prior to relations. Similarly, if an infant is sick, God forbid, then husband and wife should recite the chapter “And on your New Moons.” +This is because “meorot (lights)” (Genesis 1:14) is missing a vav, which is the life-force of all things. Similarly, “Moshe kalot (finished)” (Numbers 7:1) is also missing a vav. +All this is the mystery of the blemish of the moon. From there stems the aspect of meorot without a vav, which is the outbreak of diphtheria in children, God forbid. This is because the vav is the life-force of all things, and so a missing vav hints to a lack in life-force. This gives rise to small children dying, God forbid. +Now, on the New Moon, the moon begins its process of completion and rectification, as is known. For then, [at the New Moon,] it had reached the epitome of blemish and lack, and so immediately begins the rectification and completion. +And this is the allusion of KaLoT: it is an acrostic for Kaparah L’khol Toldotam (forgiveness for all their offspring). For on the New Moon the aspect of “kalot Moshe,” which corresponds to the moon, is rectified and mitigated; for that is when the process of completion begins. And then, from the aspect of “Moshe finished,” there is drawn “forgiveness for all their offspring,” as above. +Forgiveness, pardon and exoneration are drawn to all the offspring of Israel, so that good and long life are drawn to them. This is why the chapter “And on your New Moons” is propitious for having children, as above. + +Torah 152 + + + +Section 1 + +When a holy soul comes to the world, together with its related branches, it is surrounded by the evil force. Only the opening facing faith remains. +Facing faith, the opening is open. But because of the blemish of the branches, God forbid, they are pushed away from there. That is, they are pushed away from faith and are unable to enter—i.e., to draw closer to their root, which is the aforementioned soul. +For, occasionally, a person is pushed away and cast down from faith. This resembles that which our Sages teach concerning the Holy Land, concerning the dead who are unworthy of being buried in the Holy Land: “They came and they desecrated My land, and My inheritance [they made despicable]” (Jeremiah 2:7). +Now, behold, the aforementioned sealing of the opening—i.e., the faith—because of the blemish of the branches, is only temporary. Afterwards, the opening is opened as before. That is, at the time that it becomes necessary to push out whoever does not deserve to draw closer, at that point the surrounding evil force—which has an opening facing faith—gains strength, draws closer, and spreads also over the aforementioned opening. At that point, it is impossible to enter. Yet, immediately afterwards, the opening returns and is opened as before. +But when, God forbid, there is a plethora of blemishes so that the surrounding action has enough power to spread out over the opening and prevent entry, then we fear and worry lest the opening be sealed totally by the strengthening of the surrounding evil force, God forbid. And so, we put at the opening a God-fearing person who himself stands guard so that no one enters. +And even so, he is a help against the surrounding evil force, as it is not possible for it to draw closer and spread over the opening because of the God-fearing person that stands there. +As a result of self-sacrifice—i.e., a person sacrifices himself in order to travel and come closer to the tzaddik—he is able to attach himself to him. Yet, it is impossible that [the tzaddik] will enlighten him with wisdom—i.e., the mind itself. May God hasten the redemption, for one and all. + +Section 2 + +2. Study the Zohar, Terumah. It is brought in Pardes, Shaar HaTemurot, Chapter 2: “In the Holy Land, everything is rectified….” Study well that which is written there: “A thin curtain is spread out over the opening.” Based on the aforementioned esoteric teaching, this is the aspect of the God-fearing person. He corresponds to the “thin curtain.” And, as is brought there in the Zohar: Entry is impossible; and it is also impossible for the evil force to spread out over the opening because of the thin curtain. Study there. This is precisely what is written above concerning the God-fearing person. Consider this well and you will understand wonders. +Study also the book Tuv HaAretz, which also speaks of the Land of Israel. Understand the matter well in order to compare one thing to another, for it is one with that which is mentioned above. + +Torah 153 + + + +Section 1 + +Regarding the matter of kabbalat p’nei (greeting) a Torah scholar: +The moon has no light whatsoever of its own. Rather, it receives light from the sun. That is, because the moon is like a polished mirror, it receives light from the sun and then the light reflects off it to illuminate the earth. But if it was [more] corporeal, dense and dark, [if it was] “unpolished,” it would not be able to receive the light of the sun at all. +Similarly, teacher and student correspond to sun and moon, as explained elsewhere. And if the student has a face—i.e., the aspect of “shining faces,” a polished mirror—he can then “receive the face,” receive the light of the face of the teacher. +At that point, the teacher should be able to observe himself in the face of the student who receives his face. This is like with any polished mirror, anyone who stands facing it sees himself in the mirror. It has to be that way here as well. The student should “receive the face” of the teacher—he should receive the face of the teacher within him—so that the face of the teacher can be observed in him. This is the meaning of “greeting”: actually receiving the face. +Yet, this is specifically if the student has a face—i.e., “shining faces,” corresponding to a polished mirror, as above. But if he has no face—i.e., he is an aspect of “dark faces”—then he is unable to “receive the face” in the manner mentioned above regarding the sun and the moon. The face of the teacher can certainly not be observed in him, as when one stands facing something thick and dark. +This way, it is possible to know whether a person is stuck in the desire for money. For if one does not see himself in him, one knows that he is an aspect of “dark faces.” This corresponds to being stuck in the desire for money, as explained elsewhere (see above, Lesson #236). Likewise, each person vis-à-vis his fellow, can know in this way. For whoever has emerged from the desire for money more than his fellow, is, vis-à-vis him, called a tzaddik. This has been explained elsewhere. +This is the meaning of: {“Face to face God spoke with you” (Deuteronomy 5:4) .} +Face to face—That is, at the Giving of the Torah, Israel was in the aspect of “shining faces.” They were able to “receive the face” of holiness—i.e., the face of holiness was observable in them. +This is the meaning of “face to face.” The face of holiness was in their faces, corresponding to “receiving the face,” as above. And thus: +God spoke with you—The Word would speak to each one. Then it would come forth from each Jew after the face of holiness had been encompassed in him. +But someone who is brazen has no face of holiness, and he cannot “receive the face,” as mentioned. Therefore, our Sages teach (Nedarim 20a): Whoever is brazen-faced, it is certain that the feet of his ancestors did not stand at Mount Sinai. + +Torah 154 + + + +Section 1 + +Know! there are fallen fears. All the afflictions and stern judgments which a person experiences are entirely from the fallen fears. They have fallen into the thing of which he is terrified and by which he is afflicted. +These [fallen fears] correspond to “five dreads, the dread of the weak upon the mighty” (Shabbat 77b). Thus, although it is unnatural for the mighty to be afraid of the weak, it nevertheless happens because of the upper fear that has fallen and become enclothed in these things. +This is why they are five in number, paralleling the five severities, which are the five double-letters MNTZPKh. +Now, one must elevate the fallen fears to their root, their place. And the place of fear is in the heart. As Rashi explains: Of that which is given over to the heart of man, it is said, “you shall fear” (Leviticus 19:14). +And the fear must be accompanied by daat (holy knowledge). For [of fear] without daat, it is said (Job 4:6), “Surely, your fear is your foolishness.” And the daat has to be in the heart. This is because a gentile also has daat, but it is without heart. However, the essential holy knowledge is when it is in the heart, as it is written (Deuteronomy 4:39), “Know it today and ponder it in your heart.” As in (ibid. 29:3), “He did not give you a heart to know”—precisely. +But when he combines the daat in the heart with fear, whose root and place is in the heart, then it says (Proverbs 2:5), “Then you will understand the fear of God, and the knowledge of the Lord will you find.” +Behold also that it is written (ibid. 29:4), “Through judgment, the king will establish the land.” That is, by means of judgment he secures and elevates the fear, which corresponds to land, as it is written (Psalms 76:9), “the land feared.” +Judgment is when a person evaluates and judges himself on each and every thing that he does, before they judge him Above. By virtue of his judging himself, he is spared from stern judgment Above. For when there is judgment below, there is no judgment Above (Devarim Rabbah 5:4). +Now, since there is no stern judgment on him, the fear has no need to fall and become enclothed below. And so he has no need to be afraid of anything. He has only upper fear, fear of His exaltedness. {All this has been explained at length in Lesson #15, “The Person who Wants to Experience a Taste of the Hidden Light.” Study there.} + +Torah 155 + + + +Section 1 + +Sadness is a very evil trait. And, a person’s not traveling to the tzaddik is due to sadness and sluggishness <and slothfulness>. +Likewise, a person’s not praying <or studying Torah with inspiration and intensity> is due to sadness and slothfulness—i.e., due to a lack of faith. For certainly, if he had perfect faith and believed that God is close to him and hears every single word that comes from his mouth, and hearkens to the sound of his prayer, he would definitely not have any sadness, slothfulness or sluggishness in his prayers. And he would certainly pray properly. +However, the confusion of prayer is mainly due to a lack of faith. As a result, slothfulness and sadness beset him and muddle his prayer. For sadness and the slothfulness are primarily due to a lack of faith. +This is similar, for example, to placing wheat in good earth. It then grows and sprouts well, and is not harmed by any winds, storms or thunder. This is because <it> has the power to sprout and the power to grow, and so nothing harms it. But when the wheat is put in earth unsuitable for sowing, it then rots in the earth because it has neither the power to sprout nor the power to grow. +Now, EMuNah (faith) is an aspect of growing power and sprouting power. As it is written (Esther 2:7), “And ŒMeiN (he raised) Hadassah”—an expression connoting growth. As our Sages teach: Faith—this is the Order of Zera’im (Seeds) (Shabbat 31a). Therefore, when one has faith, which is the aspect of growing power and sprouting power, he is then not harmed by any <obstacle>, and he is not afraid of anybody or anything. He prays with proper vitality and travels to the tzaddik, for he is neither frightened by nor afraid of anything in the world. +But when <he> lacks faith, he then does not have the power to grow and the power to sprout. In that case, he literally rots, like the aforementioned wheat. As a result, he experiences sadness, slothfulness and sluggishness, and literally rots. + +Section 2 + +2. This is the concept of “erekh apaim (slow to anger)” (Exodus 34:6). In other words, that he fears nothing and pays no attention to any interruption and confounding of his service [of God], but instead does what he has to do—this is the concept of “slow to anger.” Nothing can confuse him, because nothing bothers him. Rather, he does what he has to do in his service of God. +This is because “slow to anger” is dependent upon the aspect of faith. For “As long as there is idol worship in the world, there is Divine wrath in the world” (Sifri, Deuteronomy 13:18). But through faith, which is the reverse of idolatry, Divine wrath is eliminated. Then one merits to arikhat APa’im (patience), which is the reverse of charon APh (Divine wrath). +In other words, through faith one merits patience. He will be patient with regard to any confusion or obstacle that he experiences in his prayer and service. He will be forbearing towards everything; he will not at all be sad or slothful because of this [obstacle]. Rather, he will restrain his ruach -spirit [from anger] and not be bothered by it whatsoever. He will do what he has to do in his service and persevere throughout, and will not at all be affected by the confusions and obstacles. +All this is the aspect of “slow to anger” to which a person merits through faith, which corresponds to growing power and sprouting power. Through this he grows and blossoms, and is successful in his service. For he cannot be confounded by any obstacle that might make him fall into sadness and sluggishness, God forbid, and thereby obstruct him. Rather, he will do what he has to do with zeal and joy, without taking any note of all the confusions. All this is the aspect of “slow to anger”/faith/growing power and sprouting power, as above. + +Section 3 + +3. And know! “slow to anger” is dependent upon the Land of Israel. There, one merits to the aspect of “slow to anger.” For the Land of Israel corresponds to faith, as it is written (Psalms 37:3), “Dwell in the Land and cultivate faith”; and as our Sages teach: Whoever lives in the Land of Israel is likened to one who has God (Ketuvot 110b). Hence, the Land of Israel corresponds to faith, and, as mentioned, through faith one merits to the aspect of patience. In other words, as mentioned, there is no obstacle or confusion than can confound him from his service. +We find therefore that the essential service of a Jew is achieved by means of the Land of Israel, which corresponds to faith/”slow to anger”/growing power and sprouting power. Through this one merits to strengthen his service and to take no notice of any obstruction or obstacle or confusion. For it is not possible to truly merit to the service of God except through this, as explained. +Thus, essentially, Moshe Rabbeinu’s exceptional yearning and fervor, that he felt such enthusiasm for the Land of Israel, was only for the sake of this trait of patience; because he saw that there, in the Land of Israel, one merits to the aspect of “slow to anger.” +This is what our Sages teach: “Moshe quickly bowed to the ground and prostrated himself” (Exodus 34:8). What did he see? He saw “slow to anger” (Sanhedrin 111a). This is as mentioned above. Because he saw the aspect of “slow to anger,” which is dependent upon the Land of Israel, he therefore “bowed to the ground.” His heart burned for the Land of Israel in order that he might merit to “slow to anger,” as above. +They [the Sages] said there: “And another opinion holds: He [Moshe] saw truth.” One maintains this and one maintains that, yet there is no disagreement. This is because truth corresponds to the Land of Israel, as explained elsewhere. The Talmud concludes there: From this we can assume that he saw “slow to anger” (ibid.). For, as mentioned, the aspect of patience is paramount. +And each person has to request of God that he yearn and long for the Land of Israel, and that all the tzaddikim have great longing for the Land of Israel. This is also a propitious method for [overcoming] anger and sadness, for “whoever gets angry, it is as if he served idolatry” (Shabbat 105b). But the Land of Israel corresponds to faith/”slow to anger”; the reverse <of the Diaspora, which is idolatry/Divine wrath>. +This is why prior to the Kriat Shema, which is [an expression of] faith in God’s unity, we request: “May He lead us with uprightness to our Land.” That is, we plead and long for the Land of Israel. Through this we merit to faith, namely Kriat Shema, which is faith. + +Torah 156 + + + +Section 1 + +“Lev Tahor (A pure heart) create for me, O Lord, [and an upright spirit renew within me].” (Psalms 51:12) +That which a person speaks privately with his Master is an aspect of ruach hakodesh (holy spirit). King David, of blessed memory, whose virtue was very great, based the Book of Psalms on this. +Likewise, [for] each person, commensurate with his level, this is an aspect of holy spirit. As it is written (Psalms 27:8), “To You my heart said”; which Rashi explains: “To You”—for Your sake and at Your charge my heart said to me. Everything the heart says <to a person, to do good or to speak good words before God,> is literally the word of God. This is an aspect of holy spirit. +Aperson must always originate, each time requesting with original supplications and words of appeasement. To merit to this, he needs a pure heart. A pure heart is the result of his heart’s inspiration and flaming for God. This purifies the heart. As opposed to his being inspired and aflame for a sin or an evil desire, God forbid, from which his heart becomes impure—as opposed to this, he should inspire and enflame his heart for God. {For through the warmth of the heart one dispels the spirit of impurity. This is because it is the nature of fire to dispel air, as is clear to those knowledgeable of the elements. This is the reason a gun shoots when the gunpowder placed at [the hammer of the gun] is lit. From the force of the fire, the air is expelled, and it is this air that propels whatever was loaded in the gun. There are also other things which clarify this. Yet the general principle is that fire dispels air. As a result, the warmth of a heart which is aflame for God dispels the spirits, which are air. That is, it dispels the spirit of impurity, and through this the heart is purified.} +Through this, his heart will be purified. As it is written (Numbers 31:23), “Anything that was used over fire, must go through fire <and be purified>.” And when he has purity of heart, he then merits to each time speak new words—an aspect of holy spirit. +This is the meaning [of the opening verse]: A pure heart create for me, O Lord— +Then: an upright spirit renew within me—He will merit to originate new words, which are an aspect of holy spirit, as mentioned. + +Section 2 + +2. Now, the way to come to inspiration and warmth for God is through motion. This is because motion gives rise to warmth. As we see empirically, if one shoots an arrow which has wax affixed to its head, the wax then melts because of the warmth that results from the motion. Likewise, when a person walks to and fro, <he creates warmth in the heart> through his motion. {And the essence of motion is from the power of thought. For at first, the power of thought is at rest and still. After that, the power of thought begins to move from one thought to the next. That is, at first, when he sat in his place, his thought was to sit. But after that, when he wants to go, his thought begins to move from the first thought to thinking about going. As a result, he draws down warmth. This is why when a person sleeps, he has to cover himself; because when the power of thought is at rest and still, he has no warmth.} +The same holds true for spiritual matters. When the power of thought thinks about the greatness of the Creator and His holy Torah, and moves from one thought to the next, through the motion he draws down warmth and his heart is aflame for God. +Similarly, the primary warmth of the element of fire is that which it receives from the motion of the stars. This is because the element of fire is above the element of air, and close to the celestial spheres. So, too, each celestial sphere receives <warmth> from the celestial sphere above it. +Therefore, by turning the many to righteousness, i.e., bringing people closer to the service of God, or by judging all men favorably, which is also called turning the many to righteousness—through this he also draws down warmth and inspiration for God. As it is written (Daniel 12:3), “… and those who turn the many to righteousness like the stars.” +He receives the warmth from that which is above him, and can also draw down warmth to another. This is like the stars, which receive from above and transmit to below. But someone who does not receive the warmth from one who is above, even if he does bring warmth to another, it is only temporary. Moreover, he himself grows cold. This is like the white-hot iron that is cast into water: the iron itself gets cold, and even the heating of the water is temporary. +{From “Now, the way to come to inspiration ” until here was not recorded in suitable order because I had not heard it directly from Rebbe Nachman’s holy lips, but from someone else in his name. For the essence of the matter, see the teaching “Atik is Hidden and Concealed,” Lesson #21. There, these insights are clarified at length. The general principle is this: The motion of the intellect creates heat in the heart. That is, as explained there, by meriting to comprehension of the holy knowledge through sanctifying the “seven candles”… consequently, one merits to inspiration of the heart for God, as it is written there. Study there. +And through inspiration of the heart one merits to dispel the spirit of unholiness, the spirit of folly, as above. As a result, a person purifies his heart. Then, each time he has private conversation with God, he merits to speak new words, which are literally an aspect of holy spirit, as above.} + +Torah 157 + + + +Section 1 + +If a person would cleave to the words of Torah that emerge from the tzaddik’s lips, I wonder how he could afterwards bear and desire life in this world. +This is the meaning of (Avot 4:5): Whoever benefits from the words of Torah removes his life from this world. Understand this well. + +Torah 158 + + + +Section 1 + +A number of people related that upon occasion they had seen a fire burning off in the distance. They drew close to there, but it was nothing. This likewise occasionally appears also on the road; and occasionally this also appears in the sea. It has already been determined that it comes from the mist that rises from the ground. +Now, there are mists that have the power of sulphur, so that some mists rise up and join one with the other <and begin to burn. Then, when the wind comes and strikes them from above, they suddenly dissipate.> +There are also individuals like this. His heart occasionally burns for God and he begins in the service of God. But after a while, his [enthusiasm] dissipates and he goes back to the way he was before. Upon occasion it lasts half a day or a few days or a few weeks. But it is not forever or even for a long time. +Now, this [inspiration] stems from the wicked, i.e., from that which the wicked are full of regret. These regrets join together and come to some person. And, commensurate with the number of regrets that come to him, that is how long his heart will burn for God. For from these regrets his heart suddenly burns. +However, not all people are equal in this. There are some people to whom inspiration comes not from these regrets, but from some other source. + +Torah 159 + + + +Section 1 + +Know! there is an intermediary. This is the Shekhinah (the Divine Presence), which is a mediator between man and God, so to speak. +It is known that there are different categories of Torah study—not everyone’s study is the same. When one merits studying < LiShMaH (for its own sake)—i.e., L’SheM Hashem (for God’s Name), which is the aspect of the Shekhinah, as is known>—then the Shekhinah receives <that> study and elevates it to God <in the aspect of mayin nukvin (feminine waters)>. From this is drawn an influx of bounty, namely spiritual bounty and material bounty. +This is because Torah contains fire and water. So when the Divine Presence, which is an aspect of intermediary, receives the Torah, the power of fire then rises Above, and from it an influx of bounty is drawn Above to all the worlds and all the angels and seraphim etc. This is spiritual bounty. Then the power of water turns this into material bounty and it descends to this world. +Now this is the aspect of right and left which is in the Torah. That is (Proverbs 3:16), “Length of days in her right hand, and in her left hand are riches and glory.” For “length of days” refers to the world which is eternally long, as our Sages teach (Kiddushin 39b). And this is the aspect of spiritual bounty, the aspect of the right, for this influx of bounty is in the world which is eternally long, the upper worlds. But “riches and glory,” material bounty, is the aspect of the left. +However, not every person merits to this, to have his study rise up to the Shekhinah. To achieve this, he must be an esteemed individual, and his study should be only for the Divine Presence—i.e., to pick the Shekhinah off the ground. Not every person merits to this study. And even if <it seems to him that> he studies with the fear of God, and also if he recites <wholeheartedly: “For the sake of unifying [the Holy One and His Shekhinah ]…”>—nevertheless, who knows if he is deserving of this, of having his study be for the Shekhinah. +When his study does not rise up to the Shekhinah, then, although the Torah goes out, it is incapable of rising up to the place of its dwelling—though its nature is to raise itself up and ascend. In the meantime it becomes night, when all the “commanders of law” emerge, as explained in the Holy Zohar (I, 203b). They strike [his Torah study] and it falls below, scattering below to the entire world. +All the people of the world draw from the air, and they also draw from the Torah that has been scattered below into the air, either while awake or asleep. And, in accordance with the nature of the person to whom this Torah reaches, that is what happens to it. A virtuous and God-fearing person of even limited prominence, or a great person and a tzaddik, when they receive from these Torah [studies] which have been scattered, [the Torah] is transformed for them into <the “dew of life” and> the “dew of Torah” (Ketuvot 111b). They receive from this a new <and powerful> arousal for the Torah. +It all depends upon the level of the receiver. For some, these Torah [studies] are turned into new Torah insights. This is because when a person receives several Torah [studies] of a number of people, he transforms them into new combinations, and from this he is able to attain deep perceptions as well as new Torah insights. +As for lesser individuals, who are unable to perceive deeply and originate, they receive from this a new arousal and a keen aspiration for the Torah. This is also an aspect of new insight, because aspiration and arousal are renewed for him. All this happens when it reaches virtuous and worthy people. +However, when it reaches people who are not virtuous, then the reverse happens: in his possession these Torah [studies] are transformed into the thirty-nine works. He receives a keen aspiration and a new arousal <for evil desires> and the endeavors of this world. This is literally the reverse of the TaL (dew) of Torah—i.e., Lamed Tet (thirty-nine) works, corresponding to (Genesis 3:19), “By the sweat of your brow you will eat bread.” +This is the aspect of right and left in the Torah, as mentioned. In other words, when it reaches a virtuous person it is transformed into TaL of Torah—i.e., the aspect of the right; whereas conversely, it becomes L-T works—that is, the aspect of the left. For the Torah study which rises up to the Shekhinah is made from right and left, fire and water, spiritual bounty and material bounty. But in that study which is incapable of rising up to the Shekhinah and is scattered into the air, there is a transformation of right and left, fire and water, into either TaL or L-T works—depending upon the nature of the receiver, as above. +This matter is actually clarified from the physical. When a person studies, vapors and mists come out of his mouth. And occasionally, even when he says nothing, during the time he sits studying the book, vapors and mists nonetheless emerge <from his mouth>. They contain warmth and moisture, as is known from nature. +Now, these vapors and mists that come out are an aspect of fire and water. When they are incapable of rising up to where they should, then, at night they are struck by the aforementioned [forces]—i.e., the “commanders of law” which come out at night, as above—and are scattered into the air. People draw from the air, and so each one draws from these Torah forces which have been scattered into the air. +And so, in truth, physical dew also has two forces: good and evil, for death and for life. These, too, are made from the mists that rise up from the ground. There is a coolness at night, and the cold air strikes them from above so that they fall below. The [mists] are thus transformed into dew. This is the life-force of all the grasses, and the animals that eat <them while the dew is still on them> grow fat. +Yet there are species that are greatly harmed by the dew. People who eat from the dew are also harmed, as this leads to plague and different types of disease, God forbid. +We find therefore that there are two forces in the dew: for death and for life, as mentioned. The same happens to the aforementioned Torah [studies] as a result of the concepts discussed, for they literally correspond to physical dew. They are transformed into tal, and “the righteous go in them…” (Hoshea 14:10), as above. {After Rebbe Nachman delivered this lesson, he made the following remark: “But I did not find a verse or some discourse of our Sages in which this teaching can be found. Perhaps there will be someone who is able to find these teachings in some verse or discourse of our Sages.” He then mentioned that which Rabbi Yehoshua said (Sotah 27b): Who will remove the dust from your eyes, Rabbi Yochanan ben Zakai, that you would say: “There will yet come a time… for it has no corroborating verse in the Torah”? For certainly, Rabbi Akiva your student has found a verse for it in the Torah.} + +Torah 160 + + + +Section 1 + +The pulse knocks and beats in a person. Sometimes, it beats in a person and prompts him to God’s service, as in (Song of Songs 5:2), “The sound of my beloved knocking.” And sometimes, it prompts a person to sin, God forbid. +This is because the pulse comes from the breath, and the breath comes from the air by means of speech. Depending upon speech, such is the nature of the pulse; for good or the opposite. + +Torah 161 + + + +Section 1 + +Controversy raises and elevates a person <with increased zeal in the service of God>. This is because “man is the tree of the field” (Deuteronomy 20:19). +Now, a tree laying on the ground cannot possibly raise itself up, except when flood waters come over it. Then, the water picks up and carries the tree. And controversy is called water, as it is written (Psalms 88:18), “They surrounded me like water all day long; together they encircled me.” + +Torah 162 + + + +Section 1 + +In the days of the Magid, of blessed memory, there was a wealthy and distinguished man who opposed the Magid’s followers. His followers told him of this man. [The Magid] said they should try to draw this man closer to him, to extend great effort on this, and to pray to God that He assist them. And so they did, until God helped them and they brought him to the Magid, of blessed memory. The man became virtuous and God-fearing, but began losing his possessions. +The Magid said: These two cannot be together in one place—Torah and prominence. For “He who wants to become wise, let him face south; to become wealthy, let him face north” (Bava Batra 25b). We find therefore that when a person wants to become wise, he stands to the south, and so it is impossible for him to become wealthy. This is because when he is in the south, he is not in the north, and wealth is in the north. And the reverse is also true. +The exception to this is if he is on the ultimate level of humility so that he is literally “nothing.” Then, he does not stand on any side. For it is impossible to say of him that he is in the north or in the south, since he is nothing and naught, literally. It is therefore possible for Torah and prominence to be in one place; as for example Moshe Rabbeinu, of blessed memory, and Rabbeinu HaKadosh. + +Torah 163 + + + +Section 1 + +Occasionally, speech is set and ready to be articulated, yet it does not emerge by way of the mouth but by way of the neck. {Upon occasion it is literally possible to hear that the words are not coming through the mouth but through the nape of the neck.} +This is because there are three evil forces. The evil forces always want to capture speech for themselves, especially the holy speech of a great person. For them, all words are fine, pleasant and important, and they want to capture them. And certainly so when speech is truly pleasant. Hence, <even> if Sarah had not been so very beautiful, the Egyptians, all of whom were dark-skinned, would nonetheless have admired her greatly. +Now, speech is an aspect of sarah (rulership), for each person commensurate with his level. One person is an aspect of “national sarah” (Berakhot 13a), ruling with his speech over a city and a country. Another is an aspect of sarah over the entire world. Yet another “rules in his home” (Esther 1:22). +However, to [the evil forces]—who are an aspect of Egypt because all of them are black and lowly—all speech is important and they want to capture it. For the three evil forces are the “chief baker,” the “chief wine steward,” and the “chief butcher”—the desires for food and drink. And “PhaRaOH” is [comprised of] the same letters as HaORePh (the nape), which stands in the back of holiness. +As soon as the three aforementioned officers, who are the chiefs of Pharaoh, see Sarah, who is speech, she [appears] fine and pleasant in their eyes. They capture her for Pharaoh, as it is written (Genesis 12:15), “The officers of Pharaoh saw her, and spoke highly of her to Pharaoh.” +For the foregoing three officers are [symbolic of] the windpipe, the foodpipe, and the veins. They trap speech for the nape. +Now behold, when speech is holy speech, it is the aspect of Sarah, for the Divine Presence resided with her. Then, even though it was very, very painful for Avraham when she was taken, he nevertheless knew and trusted in God that it was a great favor that she was held captive there, as it would produce great satisfaction for God. This corresponds to (Ecclesiastes 8:9), “There is a time when one man rules over another to his [the ruler’s] own detriment.” For she gathered the holy sparks from there, as is known. +But if speech is mundane, the possibility exists for it to be taken captive there, God forbid. It could almost be trapped there, God forbid, were it not that a true tzaddik comes, for he has the power to remove it from there. +Moreover, there is a person who is turned entirely into speech; becoming the topic of people’s conversation, with everyone talking about him. He wanders about and becomes scattered, [because he is] in everyone’s mouth. Wherever he comes, he suffers <severe> torment and unnatural misfortune. +For each person, commensurate with his level, possesses a “Pharaoh,” <the nape of the neck>. When he comes into the mouth of a great person—there Pharaoh is king, Egypt is the land, and there are three officers. <And> even though he is very pained when they capture speech and control [the words], he is nevertheless relieved, for he can find holy sparks there and be benefited by this. +But when he comes into the mouth of base people, where they capture the speech for the nape, and is controlled there—in ‘a desolate wilderness, drought-ridden and dry, through which no man passed’ (cf. Jeremiah 2:6)—it, <speech,> has no one to meet. It is very painful and bitter. [His] soul wanders about and becomes scattered; a scattering of the soul into the mouths of numerous people. He is tired, hungry and thirsty in the wilderness; and it [his soul] has no sustenance with which to restore its starving and parched self <i.e., it has no one to meet it and elevate it from there>, so that it eats itself up. This corresponds to (Isaiah 9:19), “Every man eats the flesh of his own arm.” +This is like the man who has been overcome by a great chill but has no cover with which to warm and wrap himself. So he curls and bundles up and contracts into himself. Similarly, the soul. It has no cover in which to wrap and cover itself. This is as in (Psalms 107:5), “Their soul was enwrapped within them”—it wraps into itself. It becomes so faint that even if given some food, it cannot tolerate eating it. This is like the sick person who has been unwell for very long. He has become so sick that it is impossible for him to tolerate any food. When it is given to him, he rejects it and cannot tolerate it. +What is there to do? We brought this on ourselves by not accepting the good advice given us by God, <as in> (Jeremiah 2:27), “They turned their back to Me, and not their face.” And then, he is imprisoned in jail, because he is caught and bound there. +Occasionally, they raise him up, up toward heaven. But after, they cast him far down. For the ascent was not a progression, but like an incidental casting upwards. Hence, he was cast down, as it is written (Psalms 107:26), “They ascend heavenward, they descend to the depths.” +May God send a healing for the soul. For we have trusted that all will be as it should, and our end He will make good. Amen. +{I heard all this from Rebbe Nachman’s holy lips. But afterwards, when he saw what I had written, he said that I had not recorded it properly. +He also said that all these things are tied to that which our Sages teach: Four are obliged to give thanks (Berakhot 54b)—elucidated in Psalm 107. What is apparent and understood from his words is that all these four—wanderers in the wilderness, prisoners, the sick, and travellers on the sea—allude to misfortunes of the soul. +This is as explained above concerning the misfortunes of the soul that wanders about tired, hungry and thirsty in the wilderness; which corresponding to, “They wandered in the wilderness…” (Psalms 107:4). Likewise, it speaks of the sickness of the soul which has become so faint that even if given some food, [it cannot tolerate eating it]. This corresponds to (ibid.:18), “Their souls abhorred all food,” which refers to a sick person. It also speaks of the person imprisoned in jail (ibid.:10) ; and of, “They ascend heavenward, they descend to the depths,” which corresponds to those who travel on the sea. +It is clear that Rebbe Nachman’s holy intention was that all the four who are obliged to give thanks allude to the misfortunes of the soul in the service of God. [The soul] has much opposition and many stand up against it. It suffers torment, affliction, great wanderings and unnatural misfortunes, as mentioned. But every time, God rescues it from all the misfortunes, and for this we are obliged to give thanks, always. +May God grant us the merit to understand his holy intentions.} +(Study this matter in the discourse “And God Led,” Lesson #62. 31) + +Torah 164 + + + +Section 1 + +Regarding the everyday conversations of the true tzaddik: +For example: A doctor took sick and was forced to put himself in the care of a top physician. Yet, the doctor wants him to prescribe a cure according to what he knows—to extract his tooth and shave his hair. But the physician is familiar with the special and superior cures which he has to give him. +Likewise, it happens that a person comes to the Torah scholar and tzaddik of the generation, who is a healer for ailing souls, and wants the tzaddik to prescribe for him a cure, i.e., practices and routines according to what he knows. But, in truth, the tzaddik has the upright cures and methods which [the person] needs to be guided to health. +Now, sometimes, it is vital that the sick person be given a certain medication, but if given the medication itself, straight, the sick person will undoubtedly die. It is therefore necessary to mix the medication with other things. +So, too, there are people to whom it is impossible to reveal the inner teachings of the Torah that are needed to heal them. For the Torah is called a cure, as it is written (Proverbs 3:8), “It shall be a healing for your navel.” For there is a dual force in the Torah: [it can be] an elixir of life or a potion of death. As our Sages teach: If one is worthy, it becomes an elixir of life; if one is not worthy, it becomes a potion of death (Yoma 72b). +Therefore, if they tell him the Torah itself, straight, he will undoubtedly die. In his case, because he is not worthy, it becomes a potion of death. Consequently, for him, it is necessary to enclothe the inner teachings of the Torah in other Torah teachings. +Sometimes, he is not even able to tolerate this, even if it is enclothed in other Torah teachings. So they enclothe the Torah in mundane, everyday conversations, in order for him to be able to take the cure that is hidden there. For the Torah, too, is presently enclothed in stories, because it is impossible to give it over straight. + +Torah 165 + + + +Section 1 + +“V’ahavta L’reiakha (You must love your neighbor) as yourself; I am God.” (Leviticus 19:18) +That is, you should accept with love all the troubles and afflictions that come your way. For it is right that you know, that commensurate with your deeds—despite all the afflictions and troubles that you experience—He nonetheless treats you with compassion. Because you deserve more and more, God forbid, commensurate with your deeds. +This is the meaning of: You must love your Rei ’A, neighbor—You should love the RA (evil) that comes to you. The troubles and afflictions that come your way, God forbid—accept them with love. +The reason is: as yourself—It is as yourself; that is, commensurate with your deeds. +I am God—The Master of Compassion. I nonetheless treat you with compassion, as above. + +Torah 166 + + + +Section 1 + +When people are by the tzaddik, he then has sovereignty. +Thus, Elisha is sometimes referred to as “a man of God” (2 Kings 5:8), and sometimes simply as “Elisha.” Our Sages teach (Zohar II, 44b): When the student-prophets were with him, he was called “a man of God”; but when he was alone, he was simply called “Elisha.” + +Torah 167 + + + +Section 1 + +Know and believe! the Shabbats spent in the presence of the true Torah scholar are like fasts. + +Torah 168 + + + +Section 1 + +When a person grows haughty, it is an indication that he will experience misfortune, God forbid. As it is written (Proverbs 16:18), “Before destruction, pride.” +Similarly, when he is humble, it is an indication that he will experience great honor. As it is written (ibid. 15:33), “And before honor, humility.” + +Torah 169 + + + +Section 1 + +“V’haya Ekev Tishma’un (And it will be in the wake of your listening) to these laws, safeguarding and doing them….” (Deuteronomy 7:12) +When there are troubles, God forbid, whether public or private troubles, it is impossible to dance. For when judgments exist, they are given over to emissaries of judgment—called “runners” (Zohar I, 43a)—who are the aspect of feet. Then, the feet are heavy, because of the blood that extends to there—i.e., the judgments. +For blood is an aspect of judgment. And when the judgement is “born,” at that point the blood departs from the feet. Thus, at birth, the blood departs from the woman’s feet and her feet grow cold, as our Sages teach (Sotah 11b). +Now, the essence of birth is when the blood departs from the feet—i.e., the judgments depart from the feet. This is because the period of pregnancy is an aspect of judgment. As our Sages teach: At the time that You are filled with wrath against them like a pregnant woman (Berakhot 29b). +We find therefore that pregnancy corresponds to judgment, and birth corresponds to mitigating judgment. For then, at the time of birth, the blood departs from the feet—this being the essence of birth, as mentioned. +Therefore, at a time of judgment and trouble, God forbid, it is impossible to dance. It is then impossible to raise up the feet, for the feet are heavy at a time when the judgments abound. This is because the blood, which is an aspect of judgment, is drawn to the feet, as above. But when the blood/judgment departs from the feet, namely, when the judgments are mitigated, then the feet grow light. In that case, joy is able to extend to there, until one dances from joy. + +Section 2 + +2. Now, the way to mitigate judgment is by a person judging himself. That is, in whatever he does, he himself should judge and evaluate himself in every aspect: was that the appropriate way for him to behave? He should search his ways and properly rectify them, according to the judgment and law of the Torah. +Through this that a person judges and evaluates himself, he mitigates and eliminates the judgment Above. For when there is judgment below, there is no judgment Above (Devarim Rabbah 5:4). +Then, when the judgment is mitigated, the blood departs from the feet, in which case the joy is able to extend to the feet until one merits to dance. + +Section 3 + +3. And this is [the explanation of the opening verse]: {“And it will be in the wake of your listening to these laws, safeguarding and doing them….”} V’hayah (And it will be) ekev (in the wake of) your listening—“V’hayah” connotes joy; “ekev” alludes to the feet. That is, to be worthy of joy—to the point where the EKEVayim (the heels), which are the feet, hear the joy—this is achieved by: +these mishpatim (laws), safeguarding and doing them—You should safeguard doing the mishpatim (evaluations) and judgments by yourselves. Through this, the judgment from Above is eliminated, as mentioned. +Then, “V’hayah ekev your listening.” You will hear the joy in the feet, as a result of the judgments having departed from there. + +Section 4 + +4. In addition, I found the following: This corresponds to, “… then God will safeguard the Covenant for you.” For when you merit to joy, then God Himself will safeguard the brit for you. That is, He will assist you in guarding the holy brit. This is because the main blemish of the brit is through sadness, as is known. +For the blemish of the brit comes from the known evil force which is called LiLiT because it always m’yaLeLeT (wails)—the aspect of sadness. +Therefore, the main guarding of the brit is merited through joy. This is because through joy one merits to have God Himself assist him in guarding the holy brit, as above. + +Torah 170 + + + +Section 1 + +“YHVH Mah Rabu Tzarai (O God, how numerous are my tormentors), many [rise up on me].” (Psalms 3:2) +Every person, depending on his soul and his service [of God], such is the suffering he experiences. One person experiences suffering from his children <and his wife,> or from his father <and mother>, or a neighbor. Another person is on a greater level than he; he experiences suffering from distant neighbors. Another is still greater; he experiences suffering from the entire city. And there is one who is very great; he experiences suffering from the entire world. +Now, each person, by virtue of the suffering, carries on himself those people from whom he suffers. For when he experiences suffering from them, he carries them on himself. +But how is it possible for something physical to carry on itself so many people? However, as a result of the suffering, the body is subjugated. This is because all [forms of] suffering are called distress, for they distress and oppress the body. And when the body is crushed through the suffering, as a result the soul radiates and is enhanced. For when matter is subjugated, form is enhanced. As it is written in the Zohar (III, 168a): A log which does not catch fire is splintered; a body which does not catch the soul’s fire…. +This is why it is called TZaRaH (distress), similar to TZuRaH (form). For as a result of the tzarah, the body is subjugated and the tzurah radiates. Hence, by virtue of the suffering and distress, the form—the soul—radiates. Thus, the soul is capable of carrying upon itself numerous people. +This is [the explanation of]: O God, how numerous are my TZaRai, tormentors—The more my distress increases: +many rise up on me—As a result, I carry, raise up and elevate many to their source. + +Torah 171 + + + +Section 1 + +“V’rabim Miysheinei (And many of those who sleep) in the dust of the earth will awake, some to eternal life, and some to disgrace and eternal shame.” (Daniel 12:2) +Through an awakening of new insight in the service of God, something which was unknown until now, many of those who sleep in the dust of the earth will awake, but some to eternal life, and some to disgrace and eternal shame. +For “tzaddikim will go in them” (Hoshea 14:10)—with this insight they serve God; “but transgressors will stumble in them”—they do not serve God with this. Rather, through this they denigrate and disgrace everyone in the world, in that they know of this new insight and everyone in the world does not know of it. +As I [Reb Noson] heard: +to disgrace and shame olam, eternal—That is, to disgrace and denigrate the olam (world). For they do not make use of this insight except to denigrate and disgrace everyone in the world, because they know of this but everyone in the world is devoid of and lacking in this. + +Torah 172 + + + +Section 1 + +Whatever lack a person experiences—be it children or livelihood or health—is entirely from the side of the person himself. For the light of God flows upon him continuously, but the person, because of his evil deeds, makes a shadow for himself so that God’s light does not reach him. And, commensurate with his deeds, so the shadow is cast which blocks God’s light. Thus, the lack which he experiences is in accordance with the deed through which the shadow was cast. +Now, behold, the shadow comes from a material thing standing opposite a spiritual thing {i.e., which is more ethereal than it}. For example, the materiality of a tree or a stone opposite the light <of the sun or the moon> casts a shadow. Likewise, a solar or lunar eclipse <is> because of the earth’s shadow. And also the sun itself, vis-à-vis that which is above it, is material and casts a shadow opposite it. +Therefore, a person, commensurate with his materiality and commensurate with his deeds, accordingly makes a shadow within himself which blocks from him God’s light and influx of bounty. But if a person nullifies himself so that he is not at all part of this world, then, he does not make a shadow and he receives the light of God. +And the essence of the light of God is glory, because all that the Holy One created, He created only for His glory. As it is written (Isaiah 43:7), “I have created it for My glory….” +This is the meaning of: “His glory fills the whole world” (ibid. 6:3). That is, if he nullifies the whole world, so that he is not at all a part of this world, he then receives God’s light—which is glory. +This is also the meaning of: “The wise will inherit glory” (Proverbs 3:35). This is because “wisdom stems from nothingness” (Job 28:12). Therefore, the wise, who are “nothing,” merit to glory because they do not make a shadow that would obstruct—for they possess no materiality at all. + +Section 2 + +2. When God displays a joyous countenance, there is <then> life and good for the world. The reverse is also true, God forbid. Similarly, when the tzaddik displays a joyous countenance, it is <good for the world>. And the reverse is also true. +This is the meaning of: <“See, therefore, that I am placing liPhNeIkheM (before you) today both a blessing and a curse” (Deuteronomy 11:26)—specifically “in your PaNIM (countenance)”>. + +Torah 173 + + + +Section 1 + +Through the handwriting, the true tzaddik is able to discern the soul and the innerness of the soul of the writer, as well as his faith and the root of his faith. +There is an aspect [known as] the root of faith, for faith itself has vitality and a root. That is, there is a World of Faith from where faith is derived. And the World of Faith also has faith in God—this being the root of faith, the inner aspect of faith. +This is also the inner aspect of the soul, for the soul and faith are one concept. As it is written (Isaiah 26:9), “With my soul I longed for You in the night”; and it is written (Psalms 92:3), “Your faith in the nights.” +Moreover, through the handwriting it is possible to discern the soul and the innerness of the soul which, as mentioned, corresponds to the inner aspect of faith. This is in the aspect of ANoKhiY, as our Sages teach (Shabbat 105a): Ana Naphshi Ktavit Y’havit—i.e., the writer puts his soul into the writing. And also the innerness of his soul, as is found in the Holy Zohar: ANiY—an acrostic for Ana Naphshi Y’havit—refers to the Outer Shekhinah; ANoKhiY refers to the Inner Shekhinah. We find therefore that Kaf alludes to the aspect of the Inner Shekhinah. +Similarly, it is found in the Etz Chaim (1:4) regarding the enclothing of the worlds, that Keter is the innerness of the soul. And, as was taught earlier, the Kaf corresponds to Keter, for the Shekhinah is an aspect of soul, as is known. +We find therefore that through the K’tav (handwriting), which is an aspect of Kaf, the inner aspect of the soul—the innerness of faith—is revealed and seen. +Yet, the conversation which a person has with the true tzaddik is on a higher level than the writing. This is because writing is no more than the soul’s functioning, and from the functioning the tzaddik is able to understand the soul’s essence. But speech is the soul itself. As it is written (Song of Songs 5:6), “My soul came forth when he spoke.” +And even though speech is something which has no real substance, still, because he is a true tzaddik and speech is the very essence of the soul, he is therefore able to see the very essence of the soul. + +Torah 174 + + + +Section 1 + +When judgments beset a person, God forbid, those who pray for him should avoid mentioning his name so that the judgments do not grow stronger, God forbid. +As is brought: Noach’s father did not give him a name at birth because the world was then in [a state of] judgment. His father therefore did not want to name him, for through a name he would be discerned and identified by the accusing forces. The judgments could then overpower him. +Thus, when Moshe Rabbeinu, of blessed memory, prayed on behalf of Miriam, he did not mention her name. He only said simply (Numbers 12:13), “O God, please heal her!” Because the judgments had beset her, he did not want to explicitly mention her name, as explained. +Even so, he hid her name in an amazing allusion within his prayer, for “na r’pha (please heal)” is an exact numerical equivalent of “Miriam Yokheved”—i.e., the name of the sick person and the name of her mother. For it is necessary to mention the sick person when praying for him, but he did not want to mention [her name] explicitly, as above. + +Torah 175 + + + +Section 1 + +The main benefit of crying is when it is motivated by joy and happiness. It is even very good when remorse is motivated by joy; when out of his great joy in God, a person feels remorse and aches greatly over having rebelled against Him in earlier days. He is moved to cry because of his abundant joy. This, then, is the main benefit of crying: it should be motivated by joy. +Thus, the word B’KhiYaH (crying) is an acrostic for “B’shimkha Y’giloon Kol Hayom (In Your Name they rejoice all day long)” (Psalms 89:17). Crying should primarily be motivated by joy in God’s Name. This is because crying is initiated from the Holy Name SaG, which is in [the sefirah ] Binah. Hence, b’khiyah is numerically equivalent to the expansion letters of SaG, as is explained in the writings of the Ari. +In other words, the arousal to cry should come from joy. This is because BINah is heart, as it is written, “The heart mayBIN (understands)” (Tikkuney Zohar, Introduction; Berakhot 61a). And the main joy is in the heart, as it is written (Psalms 4:8), “You put joy in my heart.” So the arousal to cry should come from there, as above. Through this, the crying is “sweetened.” Understand this. + +Torah 176 + + + +Section 1 + +A person must act very quickly to expel from within himself the spirit of folly—that which his heart is filled with a spirit of folly that sticks to him. This is accomplished by being attached to the true tzaddik. Attachment means an inner love: he loves the tzaddik greatly. As a result, his heart is encompassed in the heart of the tzaddik. +Now, because his heart is filled with a spirit of folly, and spirit is air—and, as has been proven scientifically, the nature of air is to seek a vacuum to fill—then, when the air finds a vacuum to fill, it bursts and breaks [out] quickly and wildly. Therefore, when his heart is encompassed in the heart of the tzaddik—the heart of the tzaddik being hollow, as in (Psalms 109:22), “My heart is hollow within me”—the air of the spirit of folly that sticks to his heart—his heart being filled with this air—wildly bursts forth and breaks his heart, escaping outward because it has found a vacuum in the tzaddik’s heart. +And so, as a result of quickly expelling the spirit of folly from within himself, he has a broken heart. For his heart breaks as a result of the quickness and frenzy with which the spirit of folly exits, as above. Because it momentarily found no way to exit, the heart therefore broke. + +Torah 177 + + + +Section 1 + +“Vayomer YHVH Salachti K’devarekha (And God said: I will grant forgiveness, as you spoke).” (Numbers 14:20) +The first letters [of “Vayomer YHVH Salachti K’devarekha”] spell KOSY (my cup). [The root of the word] k’DeVaRekha (“as you spoke”)— DaVaR—is an acrostic for “Dishanta Vashemen Roshi (You anointed my head with oil)” (Psalms 23:5). +For there are true tzaddikim who have the power, through their occasional drinking of wine, to pardon iniquity. As our Sages teach: Wine has two aspects: If he is worthy, he becomes rosh (the head) (Yoma 76b). When he becomes “the head,” which is the aspect of mentalities, he is thereby able to pardon iniquity. As it is written (Proverbs 16:14), “but the sage shall pardon it.” +This is the meaning of, “And God said, ‘I will grant forgiveness k’devarekha .’” For davar is an acrostic for dishanta vashemen roshi, which is an aspect of perfected mentalities. {This corresponds to “holy anointing oil” (Exodus 30:25) ; as in, “Like precious oil upon the head” (Psalms 133:2), as is known.} +And this is: “vayomer YHVH salachti k’devarekha,” the first letters of which spell kosy, as above. That is, “I will grant forgiveness, as you spoke”—the forgiveness is specifically as devarekha. It is commensurate with the dishanta vashemen roshi to which you merit. That is, commensurate with the mentalities to which the tzaddik merits by drinking wine, so he likewise merits to forgive iniquity. For the essence of forgiveness is through the wisdom and holy mentalities that he receives, as in, “but the sage shall pardon it.” +This is also the meaning of, “You anointed my head with oil, kosy (my cup) overflows.” This corresponds to (Psalms 66:12), “We went through fire and water, and You brought us out into an overflowing abundance.” For so it was with the Golden Calf (Exodus 32:20), “The Calf he burned in fire… and scattered it on the water.” + +Section 2 + +2. [This is the meaning of,] “ha’ UMNam eilem (Are [you] indeed silent)” (Psalms 58:2)—the UMaNut (craft) becomes silent in that it has no speech with which to exult. Speech must be provided for the craft so that it might exult Above. Thus, ELoHYM is made [from EiLeM, ] for the letters YH are the mentalities. +And this is dependent upon guarding the Covenant, for “The tribes of YaH are a testimony for Israel” (Psalms 122:4) refers to guarding the Covenant {as Rashi explains in the portion of Pinchas (Numbers 26:5)}. + +Section 3 + +3. [And this is:] {May His great Name be exalted and be sanctified in the world which He created in accordance with His will, and reign be given to His kingship (Kaddish Prayer) .} … in the world which He created in accordance with His will, and reign be given to His Malkhut, Kingship—Malkhut is an aspect of glory. As it is written (Psalms 145:11), “Of the glory of Your kingdom they shall speak.” It is also an aspect of will, for a person’s will is his glory (Yerushalmi, Peah 1:1). +Now, when a person is content with and disposed towards God’s will—exactly as He wills it—he then gives reign to His kingship. For the essence of Malkhut is from the will. This is, “… in the world which He created in accordance with His will, and reign be given to His Malkhut”—for the essence of Malkhut is from the will, as above. +However, when a person wants some other will, distinct from God’s will—through this the kingship of others, of the gentiles, is created. And, commensurate with the other will, such is the degree of kingship that is created for some gentile. +For a person has to completely nullify his will vis-à-vis the will of God. He should have no other will whatsoever, other than what God wills: be it that he have money and children, or not, God forbid; be it all the other wills. He should not want any other will other than as God wills. + +Section 4 + +4. May His great Name yitgadal (be exalted) and be sanctified. +YiTGaDaL—is TaGiY DaL. That is: tagiy is Keter (Crown); dal corresponds to yAaKoV, for he is AKeV (heel), an aspect of dal (poor). Moreover, the aspect of yiSRael corresponds to tagiy, for “SaRita (you have become ennobled) before God” (Genesis 32:28). +and yitkadash (be sanctified)—is TK ShaDaI. +RaBA (great)—is B’ӔR, and satisfies the will of every living being. {This entire teaching was recorded only in outline. At the time these awesome concepts were taught, we were not worthy to have Rebbe Nachman explain them to us clearly, the way he was wont to do. Rather, he delivered them quickly, in general terms. He alluded here to all the kavanot (inner intentions) of Kaddish, which are explained in the Kavanot of the Ari, of blessed memory. Yet none among us knows the way to explain these teachings.} + +Torah 178 + + + +Section 1 + +Know! a person must specifically practice confession <before God>. One should detail the transgression and each time verbally confess all that he has done. +Now, there are many obstacles to this. Sometimes, one forgets the transgression; or else [the transgression] weighs so heavily on him that he finds it hard to articulate the confession; as well as the numerous additional obstacles. For this reason, a person must <awaken within himself> the joy of a mitzvah; for example, the mitzvah of a wedding or another joyous mitzvah. +For joy is a complete structure of two hundred forty-eight limbs and three hundred sixty-five sinews. Therefore, when he rejoices or dances, he must make certain the joy <traverses> from head to heel. This is because sometimes the joy is only in the feet, and at other times in the heart or the mentalities. This is as in, “everlasting joy upon their heads” (Isaiah 35:10) ; <or as in, “joy in my heart” (Psalms 4:8)>. However, the main joy is when he traverses the entire joy—i.e., throughout the entire structure that exists in joy. For this, numerous mitzvot are needed. +This is because at the root of all the mitzvot is joy. For “the ordinances of God are upright, gladdening the heart” (Psalms 19:9). And every one of the six hundred thirteen mitzvot has a limb of the joy, each mitzvah in accordance with its aspect. Therefore, if one blemishes some mitzvah, whether a positive or prohibitive commandment, then when he is joyous and traverses the structure of joy and comes upon the particular limb which parallels that mitzvah which he transgressed, it is impossible for him to rejoice because he blemished there, in that mitzvah whose core is joy. +On the contrary, he experiences worry—the opposite of joy; as in (ibid. 38:19), “I worry because of my transgression.” Therefore, he feels and remembers the transgression which he committed earlier. +However, through numerous mitzvot—for even the Jewish sinner is filled with mitzvot, as a pomegranate [is filled with seeds] (Chagigah 27a)—the worry of the transgression, which prevents joy, is nullified. This is because the abundant light of joy from his numerous mitzvot sparkles and so eliminates <the worry from him>. At that point, he is able to confess. +Through verbal confession he rectifies the World of Speech, as explained elsewhere. This is because the blemish of the transgression is in the soul, and the soul corresponds to speech, as in (Song of Songs 5:6), “My soul came forth when he spoke.” It is therefore specifically necessary for the confession to be articulated—in order to rectify and construct the <World of> Speech. As it is written (Hoshea 14:3), “Take with you words and return to God.” Study this elsewhere [in Likutey Moharan ]. +And, by rectifying and constructing speech through verbal confession, a unification is created between the Holy One and His Shekhinah: the upper voice is awakened and unites with speech. For <it is first> necessary to have an arousal <of the lower elements>—i.e., to construct speech—and through this the voice awakens and longs, and unites with speech. +This corresponds to (Psalms 103:20) “[Strong warriors] who do His word, so as to hear the sound of His word”; [about which] it is found in the Zohar (I, 90a): They merit to hear voices from Above. That is, because of those “who do His word”—who rectify speech; through this, “so as to hear the sound of His words”—the voice is awakened to unite with speech, and one merits to hear voices. {There are additional amazing teachings concerning hearing the sound of music and the <voice of song>.} +This is the meaning of (Isaiah 51:3), “Celebration and joy will be found in it, thanksgiving and the voice of song.” That is, within the celebration and joy there can be found thanksgiving—an aspect of verbal confession—and the voice of song, as above. + +Torah 179 + + + +Section 1 + +Know! [there is a way] to counter all forms of strife. Whether in material matters, or spiritual matters so that a person is unable to pray or do what he must in serving God, it is all in the category of strife. There are those who stand up and argue against him, trying to negate his intention and will from what he wants to do. +Now, in order to eliminate the strife, no matter what aspect it may be, and make peace—fasting is necessary. This is as our Sages teach: The more charity, the more peace (Avot 2:7). Charity is an aspect of fasting. For the essence of fasting is charity, as our Sages teach: The merit of fasting is charity (Berakhot 6b). +For the concept of strife involves a conflicting will; they stand up against him to negate his will. And the propitiousness of fasting is found in the Zohar (III, 68b): “On that very day you shall afflict your souls” (cf. Leviticus 16:29, 23:27)—the benefit of fasting is the humbling of the heart, to attach the will of the heart to the Holy One. Through fasting, the heart is subdued and weakened. All his other wills are negated in the face of the will of the Holy One—“to attach the will of the heart….” +Therefore, by means of this [fasting], strife—the aspect of the will of others being unlike his will—is eliminated. As our Sages teach: Negate your will to His will so that the will of others will be negated to your will (Avot 2:4). Through fasting, one’s will is already negated to the will of God, as above, and so the will of others is negated to his will. Strife is thus eliminated and peace is made. As mentioned above: The more charity, the more peace. + +Section 2 + +2. This is as our Sages teach: “The fast of the fourth month, and the fast of the fifth month… will become celebration and joy” (Zechariah 8:19). How can it be called both a fast and celebration? [When there is peace, there is “celebration and joy,”] but when there is no peace, there is “a fast” (Rosh HaShanah 18b). That is, when instead of peace there is strife, then “a fast”—fasting is necessary, as above. And by fasting, peace is made. +Then, “when there is peace, there is ‘celebration and joy.’” This is because by fasting, the structure and vitality of joy is constructed. For the value of fasting is that it rouses and revives the dead—i.e., the days spent in darkness that have no vitality. +This is because drawn into each and every day is an influx of bounty from Above. On a day a person performs mitzvot and good deeds, he then gives life to that day and draws into it vitality and a great influx of bounty from Above. But if, God forbid, he does not perform mitzvot, then the influx of bounty from Above descends only in a very, very limited manner—only enough for restricted survival. +For when he takes that day and performs evil on it, God forbid, he then diminishes, nurtures from, and sucks up the limited influx of bounty which that day has. Eventually, he also sucks up the essence of the vitality of the day itself, aside from the influx of bounty which routinely comes from Above. +For each day is a creation, with its individual vitality aside from the influx of bounty. Yet he also sucks up the day’s individual vitality until these days are left dead. This is analogous to an infant who nurses from his mother’s breast. As long as she has milk, he continues to suckle the milk. But when the milk stops, he sucks up her blood and her very vitality. +However, by fasting, a person rouses and revives these days—it all depends on the fasting. This can be understood from the physical realm. When a person fasts, he consequently has no vitality and strength from that day, since then he does not eat or drink. Nevertheless, he serves God. In that case, he serves God with the strength that he has from the previous day. Were it not so, from where does he have the strength? We find therefore that he serves today with yesterday’s strength, and thereby brings vitality into that previous day. +And afterwards, when he again fasts—in which case the previous day’s strength is not enough for him because the body has already been weakened—he must then go even further back and make use of the preceding days’ strength. Consequently, he each time brings vitality and illumination into the earlier days which fell and died. It is even possible to fast so much that he will have to make use of the strength of the days during which he nursed from his mother’s breast. Then, he revives and illuminates all the days. +Therefore, by fasting, the structure of joy—the vitality and core of all the mitzvot, as explained elsewhere—is constructed. {This matter was not explained well. The point is that by fasting—by removing the strength of all past days and incorporating it into the service of God, thus reviving all the dead days which he blemished—he thereby constructs joy, as above.} +This is as it is written (Psalms 90:15), “Make us rejoice according to the days You afflicted us.” The word “ANiTanu (You afflicted us)” is similar to TAaNit (fasting). In other words, the joy should be “according to the days of fasting.” For commensurate with the days of fasting, so does he revive the earlier days with his mitzvot and good deeds. And accordingly joy is constructed, as mentioned above. +This is what the Sages teach: When there is peace, there is “celebration and joy.” For when peace exists—i.e., by fasting, as above—as a result there is celebration and joy. This is as in, “Make us rejoice according to the days anitanu”—commensurate with the taanit is the joy. + +Section 3 + +3. [This is the meaning of:] {“Your eyes saw my unshaped form; and in Your book are recorded all of them, the days which are formed; and He has one of them” (Psalms 139:16) .} Your eyes saw my unshaped form… the days which are formed—Each day is a formation unto itself. +He has one of them—This refers to Yom Kippur, as Rashi explains there. This is the fast which revives all the days. For the Day of Atonement encompasses all the days. Of it, it is said, “On that very day you shall afflict your souls”—i.e., the wills. As it is written in the aforementioned Zohar: “To encompass all, body and soul, and be subdued on that day, so that their will is in the Holy One….” For the soul is an aspect of will, and the main thing is to subdue the will. +This is: “On that etzem (very) day”—by means of the inner etzem (essence) of the day, which encompasses all the days—“you shall afflict…,” as above. + +Torah 180 + + + +Section 1 + +Regarding the propitiousness of a pidyon (redemption): +Money is an aspect of judgment. As it is written (Deuteronomy 11:6), “and all the property at their feet”—this is a man’s money, which puts him on his feet (Pesachim 119a). Hence, money corresponds to the feet. +This is the meaning of (Isaiah 41:2), “met righteousness wherever he set his foot.” Moreover, “righteousness is holy Malkhut” (Tikkuney Zohar, Introduction). And Malkhut is an aspect of judgment, for “the judgment of malkhut is judgment” (Gittin 10b). Therefore, money is an aspect of judgment. +Now, it is necessary to mitigate the judgments at their root. The root of judgment is in Binah (Understanding), as it is written (Proverbs 8:14), “I am binah (understanding); I have strength.” Therefore, through the placing of hands on the money, the judgments are mitigated. +This is because there are three hands in Binah: there are two hands—the “great hand” and the “strong hand”—and the synthesis of the two is the “exalted hand.” Thus, by virtue of the money/judgments coming into the hands—the three hands that are in Binah—the judgments are mitigated at their root. For their root is Binah, in which are the aforementioned three hands. +Aperson must mitigate the judgment in this World of Action by means of the three hands that are in each of the three worlds which are higher than this World of Action—namely, Nearness, Creation and Formation. +When the judgment of the World of Action is mitigated by the three hands in Formation, it is mitigated by means of the Name of Forty-Two: Ana B’koach Gedulah…. This is because forty-two is equal to three times YaD (hand). +And in the World of Creation it is mitigated by means of the Name EHYeH and the Name YHV, which together are also equal to forty-two, three times YaD. +And higher up, in the World of Nearness, it is mitigated by means of the forty-two letters in the Name MaH—i.e., the simple spelling, the expansion, and the expansion of the expansion. Together they are forty-two letters, three times YaD. +Moreover, a person must try to avoid being stingy, so that the judgments should not remain with him. This requires extraordinary wisdom, to know how much the person must give so that the judgments do not remain with him. + +Torah 181 + + + +Section 1 + +When a few people band together against an individual, even if he is more distinguished than they, they can defeat him. This is because each one’s portion of glory joins with the others, and as a result his portion of glory is negated. He falls because of them, as in (Job 29:8), “The youths saw me and hid.” For the smallness is negated in the presence of greatness. +This is because their portions of glory which have gathered and banded together are greater than his portion of glory alone; unless this person with whom they quarrel is on a very great level, so that his portion of glory is greater than all their portions of glory put together. In that case, on the contrary, they are negated before him, as in, “The youths [saw me and hid],” as above. +However, if he is not so great, they can defeat him through their bond even if each one [on his own] is less than he. This is so, provided they are not wicked. For the bond of the wicked is not taken into account, as our Sages teach (Sanhedrin 26a). This is because the wicked have no portion in the glory. +But if he is not wicked, and he has vitality from the soul—he has a portion in the glory. They can then defeat the person whom they oppose by means of their bond, as above. +Regarding this, Yaakov prayed that Korach’s quarrel not harm Moshe Rabbeinu, may he rest in peace. He said (Genesis 49:6), “Let my glory not be joined in their group.” That is, they should not join and bind together their portions of glory which each had, for they were “representatives at the assembly, esteemed men” (Numbers 16:2) [and] important. By their not joining and binding together their portions of glory, Moshe would certainly be able to stand up against them and defeat them. +And this that he said, “my glory”—this was because Yaakov is the aspect of glory. For he corresponds to the soul, as it is written (Genesis 46:27), “All the souls in Yaakov’s family who came.” +Moreover, when a person is defeated, the main defeat is that he falls into the desire for immorality. God save us! +All the words spoken against the true tzaddik and his followers are [really] very great favors, physically and spiritually. As we find in the Midrash (Tanchuma) on the verse, “You are standing” (Deuteronomy 29:9): It is juxtaposed to the portion of The Curses to teach that all these curses are the very things that stand you up. + +Torah 182 + + + +Section 1 + +Know! all that the world speaks about during the Sefirah (Omer Counting period), throughout the entire Sefirah period, is only about the sefirah (the divine emanation) associated with that day. +Someone who understands, is able to hear and know this. If he listens very carefully to their conversations, he will hear that they speak only of the divine emanation of that day. + +Torah 183 + + + +Section 1 + +Know! the tzaddikim of the generation sit in a circle. That is, the order in which they sit—for they sit in the world each one in his place—is in the shape of a circle. +Although there are other people between them, who disrupt and destroy the shape of the circle—but know! these people are in the aspect of “outside the community” (Kiddushin 40b), and are not considered at all. Thus, the tzaddikim remain sitting in the shape of a circle. +And the Holy One is as at <their head>. He corresponds to the head of the court. For these tzaddikim who sit in a circle are the aspect of a court. From them is issued justice to every person, be it for merit or liability. Livelihood also comes from them; they distribute livelihood to every person as he deserves. +The main thing is that there be love between them. The love should be such a strong love that they always see one another. Because of the love’s intensity, they [should be] totally unable to bear not seeing one another continually. +There is also a love in which they can bear not seeing each other, yet it is nevertheless love, for they love one another from a distance. This, too, is an aspect of seeing one another. As people are wont to say about something despised: He just cannot bear to look at it. But when they love each other, it is an aspect of seeing each other—this being an aspect of love. + +Section 2 + +2. This corresponds to: The Sanhedrin was arranged like a circular granary (Sanhedrin 36b). “Sanhedrin” corresponds to the tzaddikim from whom come all rulings and livelihood, as above. And this is the aspect of “granary,” <corresponding to> sustenance and livelihood. As mentioned, they sat in a circle; <this is “circular”>. As the Talmud records, all this was so that they would see one another—the aspect of love, which is the aspect of seeing, as above. + +Torah 184 + + + +Section 1 + +When a person speaks with his friend about the fear of God, a direct light and a reflected light are created. +Occasionally, the reflected light precedes the direct light. This happens when the recipient has a weak intellect and is unable to receive his friend’s words. For then, before his friend receives from him, which is an aspect of direct light, he [the speaker] receives from his friend. In such a case, the reflected light precedes the direct light. +For when a person speaks with his friend about the fear of God, even if his friend does not receive from him, he [the speaker] nevertheless receives inspiration from his friend. As a result of the impact—that the words went out from his mouth to his friend—the light reflects back to him. {This is literally the concept of the reflected light spoken of in the Writings, study there.} +It is like someone who [throws an object that] hits a wall: the object returns to him. It is the same when he speaks to his friend, even if his friend does not receive from him. He himself can nevertheless be inspired by [the words] as a result of the impact—that the words went out towards his friend, struck [his friend], and returned to him. +Therefore, had he spoken these words to himself, it is quite possible that he would not have been inspired by them at all. But by saying them to his friend, they inspired him, even though his friend was not inspired—for they returned to him as a result of the aforementioned aspect of impacting. {This is the concept of reflected light: it results from the principle of impacting, as explained in the Writings. Understand this.} + +Torah 185 + + + +Section 1 + +In the Zohar we find: +Kad Yisrael Ishtalimu B’ovdaihu (When the Jews are complete in their service), the Holy Name is, so to speak, completed. (Zohar III, 4b) +The primary completion is [through] the fear of God. As it is written (Deuteronomy 10:12), “What does God your Lord ask of you but only to fear.” Thus, fear is called “the final thing,” as it is written (Ecclesiastes 12:13), “The final thing, all options having been considered: fear the Lord.” This is the completion of everything. +Now, there are two types of fear: there is the person who fears God because of His greatness and exaltedness, “because He is great and a ruler” (Zohar I, 11b) ; and there is a fear below this, i.e., when a person becomes afraid because of lower fears—he is afraid of an animal or an authority or some other fear, and through this he remembers and comes to the fear of God. +The first fear, which is the result of the intellect reflecting upon His greatness and exaltedness, corresponds to the letter aleph. This is because fear is an aspect of Malkhut (Kingship), as it is written (Avot 3:2), “Were it not for the fear of malkhut (the government)….” And [ Malkhut ] corresponds to the letter DaLeT—D’LeT (because it hasn’t) anything of its own. +For it is impossible to achieve fear without the intellect reflecting upon His greatness. The intellect is called yud. As Rashi writes (Exodus 15:1): “Then Moshe yashir”—it would have been right to have written “Moshe shar (sang),” but the yud was added to indicate thought. And the drawing from the intellect to fear is the aspect of the vav. Hence, the aleph. +The second fear, the one that comes from lower things, corresponds to the letters aleph DaLeT. For [this fear] is an aspect of daley DaLuT (very impoverished), because it is not drawn from the intellect but from lower things. +The only thing drawn as a result of this fear is an influx of bounty into the world. For this corresponds to the elevation of mayin nukvin (feminine waters). It is like one who needs something from a friend and asks him for it. Through the request he achieves the thing [he wants] from him. This is because by [expressing] his words and request—his humbling himself before his friend and requesting of him—these words become an aspect of mayin nukvin. They make the request have an effect on his friend so that he provides him with what he needs. +So, too, when he elevates fear from the lower things. From this, an aspect of elevating mayin nukvin is created, and an influx of bounty is drawn into the world. {“A mist rose up from the earth, and it watered the entire surface of the ground” (Genesis 2:6) .} +This is the meaning of, “An AyD (mist) rose up from the earth.” As a result of this lower fear—which corresponds to Aleph Dalet, as above—“it watered the entire surface of the ground.” For through [lower fear], the influx of bounty is drawn. +When the influx of bounty is drawn, it is necessary to make a vessel to receive the bounty so that the outside forces do not take nourishment from it. This vessel corresponds to the closed- mem. Hence, the letters aleph dalet mem. +As a result of the longing and will to travel to the tzaddik, the impression of the vessel is created. It is like the craftsman who, when he wants to make a vessel, must first draw and make a model of the impression and sketch of the vessel. Then, afterwards, he makes the vessel. Similarly, from this will to travel, the sketch and impression of the vessel are made. And afterwards, when he comes to him [the tzaddik], the vessel is made. {“A man sees [what is visible] to the eyes, but God sees into the heart” (1 Samuel 16:7) .} +This is the meaning of, “A man yir’eh (sees) to the eyes.” As a result of “yir’eh to the eyes”—i.e., the lower yirah (fear) that he receives because of what he sees with the eyes, as explained—the aspect of ADaM (man) is made. That is, the influx of bounty is drawn by means of the AyD, which is an aspect of this fear, and the Mem is the vessel to receive the bounty, as above. +However, as a result of the aforementioned upper fear which comes from the heart contemplating His exaltedness, the Holy Name of the Holy One is completed, as above. +This is the meaning of, “but God yir’eh (sees) into the heart.” As a result of “yir’eh into the heart”—the aspect of upper yirah (fear) that comes from the heart contemplating God’s exaltedness, as explained—the Name of God is completed. As it is written in the Zohar: “When the Jews are complete in their service, the Holy Name is completed.” And the primary completion is [through] the fear of God, as mentioned above. +Thus, “but God yir’eh into the heart.” For as a result of the aforementioned upper yirah, an aspect of “yir’eh into the heart,” the Name of God is completed. +{I heard in Rebbe Nachman’s name that this lesson is connected to the verse (Psalms 84:8), “They advance from strength to strength; they will be seen before God in Zion.” But I do not know the explanation. +However, it would seem that there is a connection between the conclusion of the verse and the above lesson. Study what is written at the end, that through the longing to travel to the tzaddik, the sketch and impression of the vessel is created. This corresponds to, “ye’raeh (they will be seen) before God in Zion.” “ZIoN” alludes to the TZIuN (imprint) and impression of the vessel that is made by the longing, as above. Through this one merits to afterwards draw close to God, as in, “They will be seen before God in Zion”—i.e., through the imprint and impression of the vessel made by his great longing at the beginning. +The Rebbe, of blessed memory, said: Whoever experiences great toil and struggle at the beginning of his drawing closer to God—i.e., he experiences numerous and great obstacles; for example: from his father, his wife, his father-in-law, or other people who obstruct and hinder him greatly, as well as obstacles due to money, and other obstacles, hindrances and conundrums that they place before him which obstruct him greatly, so that he must toil and struggle very hard to break them—all these toils and struggles at the beginning of his drawing closer are very beneficial for the person. +For through them, he afterwards merits to receive a great deal of holiness and purity. This is because through the toil at the beginning, the vessel is made. And the greater the toil and struggle etc., the greater the vessel that he has later with which to receive the influx of holiness and purity to draw closer to God. This corresponds to, “They will be seen before God in Zion,” as above.} + +Torah 186 + + + +Section 1 + +This that people tell over the miracles performed by the tzaddikim of the province of Kirah {d’Vien} has to do with their followers being virtuous men who believe in the tzaddikim. As a result of the faith which they have in the words of the tzaddik, miracles are revealed. +For the truth is that the tzaddik is certainly full of wonders. So when a person believes in the tzaddik and concentrates on and takes to heart the words of the tzaddik—on each and every word, because he believes that all his words are true, just, and exactly directed—then, afterwards, when he returns home, whatever happens to him he studies carefully. In retrospect, he understands from the words which the tzaddik spoke to him when he was with him, that this was the tzaddik’s intent; that he had hinted this to him within the things he said to him. +And so it is with each and every thing that happens to him. In retrospect, he finds everything in the tzaddik’s words; that he had hinted to him that it would be so. Hence the miracles are performed and revealed through this. +Likewise, we find by the Prophets that when the prophet prophesied, it was with allusion. It was not understood to what the prophecy explicitly alluded. But afterwards, when the prophet’s words were fulfilled, they knew in retrospect that there had been a fulfillment of the prophet’s words; that he had foretold and alluded to this beforehand. In retrospect, they understood the prophet’s words; that he had intended this. +We find, similarly, that in the Book of Daniel there is an allusion to the Final Redemption, but at present the words are a mystery. As it is written there (Daniel 12:4), “Keep secret the words, and seal [the book].” At present, no man knows how the time of the Redemption is alluded to there. But in the future, when God so wills, the words will be fulfilled and the true End will arrive; our Messiah will come. Then, in retrospect, they will know how the time of the End is alluded to in his words. And so we find in relation to a number of the Prophets. + +Torah 187 + + + +Section 1 + +“U’lekha Hashem HaChesed (Yours, O God, is lovingkindness), for You pay each man commensurate with his deeds.” (Psalms 62:13) +That is, it is a great lovingkindness from God that He repays man measure for measure. As a result, a person understands to search his deeds and know with which transgression he blemished, so that he can return in repentance. +But know! God’s repaying measure for measure is mainly in the Land of Israel. As it is written (Job 20:27), “Heaven will reveal his iniquity, and the land will rise up against him.” “The land” is the Land of Israel. She “will rise up against him” <to repay him measure for measure>. And there, “his iniquity” is revealed, for there they are exacting to “pay each man commensurate with his deeds,” measure for measure. +This is the meaning of that which is written about the Land of Israel (Numbers 13:32): “a land that okhelet (consumes) its inhabitants.” [“OKheLeT” is] an acrostic for “Atah T’shalem L’ ish K’maaseihu (You pay each man commensurate with his deeds),” as above. +This is why those who live in the Land of Israel for the most part experience hardships—because <they are exacting> there to “pay each man commensurate with his deeds.” + +Torah 188 + + + +Section 1 + +Know! a person must travel to the tzaddik in search of that which he has lost. For prior to a man’s coming into the air of the world, he is taught and shown all that he needs to do, labor at, and achieve in this world. But as soon as he comes out into the air of the world, he immediately forgets it, as our Sages taught (Niddah 30b). +Forgetting is an aspect of losing. Thus, our Sages referred to someone who forgets as someone who loses; as in their statement: Quick to hear, quick to lose (Avot 5:12). +Thus a person must search and seek that which he lost, and that which he lost is with the tzaddik. For the tzaddik searches after that which a person loses until he finds it. And, after he finds it, he searches and seeks after that which others have lost until he also finds that which they lost. Eventually, he finds what everyone in the world has lost. +Therefore, a person has to come to the sage to search for and recognize that which he lost, and take it back. But the tzaddik does not return to him that which he lost until [the tzaddik] determines that he is not a fraud and a liar. As it is written (Deuteronomy 22:2), “until your brother is doresh (identifies it), whereupon you must return it to him”—until you identify your brother, that he is not a fraud (Bava Metzia 27b). + +Torah 189 + + + +Section 1 + +One has to be very vigilant against sadness and sluggishness. For the bite of the serpent is mainly sadness and sluggishness, as in (Isaiah 65:25), “Dust shall be the serpents food.” “Dust” corresponds to sadness and sluggishness which come from the element of dust, as is brought in the writings. <Study above, Likutey Moharan I, 56:end.> + +Torah 190 + + + +Section 1 + +“Vayaanu Kol Haam (All the people answered) as one and said, ‘All that God has spoken, we will do.’ Moshe brought the people’s reply back to God. Then God said to Moshe, ‘Behold, I will come to you in a thick cloud so that the people will hear when I speak to you. Then also in you….’ Moshe related the people’s reply to God.” (Exodus 19:8, 9) +This is quite surprising and amazing: What was the second reply of the people, of which it says, “Moshe related the people’s reply to God”? There is not found in Scripture any response or reply which the people answered him a second time, after the first response: “All that God has spoken….” So why [say] again, “Moshe related the people’s reply to God”? +But know! the Israelites demurred and replied to that which Moshe told them to receive the Torah. They answered: “All that God has spoken”—that is to say, all that God will speak, we are compelled to do. For once the word has been uttered by God that a particular mitzvah be performed, there is no free will; we are compelled in our actions. +This is the meaning of “All that God has spoken, we will do”—certainly. For there is no free will to not do, since it has been uttered by God. And so this is immediately followed with, ���Moshe brought the people’s reply back to God.” He brought the Israelites’ objection back to the Holy One. +The Holy One answered him forthwith: “Then God said to Moshe, ‘Behold, I come to you’”—specifically; “‘so that the people will hear when I speak to you’”—specifically. That is, I shall only say the Commandments to you alone. As it is written (Exodus 20:2), “I am God your Lord. You shall not have any….” So, too, all the rest. [I will] not address the Israelites. They will only hear when I speak to you, and therefore have free will to do as they choose. +Concerning this it says, “Moshe related the people’s reply to God.” Moshe stated the reply of the people to God—i.e., that which the people claimed at first, he now claimed to God concerning himself: “By Your speaking exclusively to me, You rectified Israel so that they would have free will, but You did not rectify me. From now on, I will not have free will, since You will be speaking to me.” This is the meaning of, “Moshe related the people’s reply to God”—i.e., that which the people replied and claimed in the beginning, he now claimed to God. “What will be with me, for I will not have free will?” +God answered him (Exodus 19:10): “God said to Moshe, ‘Go to the people and sanctify them today and tomorrow.’” God only commanded him to [prepare them for] two days, and Moshe added one day on his own (Shabbat 87a). He was in tune with the intent of the Holy One, for such was God’s intent—as, in fact, the Torah was only given after three days. +So Moshe’s free will to receive the Torah or not to receive the Torah was contingent on this. For it was only possible to receive the Torah after three days, which is how it in fact happened. Had he not added one day, he would not have received the Torah <for, in fact, the Shekhinah only descended after three days>. God only told him two days. But he understood on his own. He chose to receive the Torah and added one day; because of which, the Giving of the Torah transpired. +Thus, Moshe’s free will was essentially contingent on this: his adding a day on his own initiative.<The words of the wise are pleasing.> + +Torah 191 + + + +Section 1 + +Know! it is possible for a person to be sitting in one place together with his friend in Gan Eden, and for him to experience all the pleasures and delights, and all the three hundred ten worlds, whereas his friend feels nothing and experiences no pleasure whatsoever. +This is because “the heaven to the heights, and the earth to the depths, and the heart of kings is unfathomable” (Proverbs 25:3). As our Sages teach: If all the seas were ink, and [the reeds of] the lakes were quills… they would still not be able to put into writing the hidden matters of the authorities, as it says, “The heaven for height…” (Shabbat 11a). +We find therefore that the “heart of kings” is much more expansive than the height of heaven and the depth of the earth which occupy so much space, many thousands and thousands of miles. Yet the heart and the brain, which are very small in terms of their space, apprehend everything; so much so that his heart is able to attend to each and every country, and he can apprehend and picture in his heart [and mind] each and every land, and the astronomy of the heavens, and much, much more than this. For “the heart of kings is unfathomable.” +See, understand and comprehend the greatness of the Creator: how the little holds much. A small fragment of heart such as this, and a small mind such as this, apprehends within its space such great things as these. The only reason for this is that Godliness is found there. For the essence of Godliness is found in the heart, as is explained elsewhere. +So now, understand and comprehend. If the heart—which contains only an aspect of Godliness, one that is not even, so to speak, one part in many millions of the Creator’s providence—is of such great value that it can apprehend within its little space worlds without number…. +And even of gentiles it is said, “the heart of kings is unfathomable.” This is because his heart attends to each and every land, and he apprehends and calibrates in his mind every land under his authority, as well as all its inhabitants and all that is found there. +… so now, one must deduce thousands upon thousands of minor-to-major-inferences to estimate in his mind [a degree] of the Creator’s greatness. +We find therefore that the primary greatness of the king, and his pleasure and rule, are only in the heart—he knows in his heart that he is king over all these lands and rules over them all as his heart wills and as he desires. +Now, understand on your own, that in this way it is possible for him to contain all the three hundred ten worlds in his heart. For the heart can apprehend within its space “that which is unfathomable… and without number” (cf. Job 9:10), as above. He will experience all the pleasures and delights, yet his friend, although he sits alongside him, will feel nothing. For his heart is lacking in all this, in all the good and delights that his friend, the tzaddik, experiences in his heart. +Happy is he. For, as mentioned above, the principal feeling of the pleasure and the delight of the World to Come, and [that of] all the three hundred ten worlds, is all in the heart. + +Torah 192 + + + +Section 1 + +Know! a true teaching from the mouth of the true tzaddik, even in worldly matters, is more precious than the Torah teachings of another tzaddik. This is because it is possible that in the Torah teachings of the other [tzaddik] there is a great admixture. But the teaching that the true tzaddik utters is nothing but truth. And, because it is only truth, without any admixture, there is nothing more precious. +Now, someone who hears a teaching uttered by the true tzaddik, which is a true teaching, and particularly if he sees him then—as in (Isaiah 30:20), “Your eyes shall see your teacher”—receives an aspect of the countenance of the tzaddik and an aspect of his intellect and soul. This is because this tzaddik puts his intellect within this teaching that he originates. So when a person receives this teaching, he consequently receives his intellect. +This is also an aspect of the soul, because the soul is an aspect of the intellect. As it is written (Job 32:8), “The soul of the Almighty gives them to understand.” +He likewise receives his countenance. For the teaching he utters is truth, and truth is the countenance of all the countenances of holiness. This is as in (Psalms 24:6), “those who seek Your countenance, Yaakov, forever”; as in (Micah 7:20), “Give truth to Yaakov.” +We find therefore that one who receives a teaching from the mouth of the tzaddik receives his countenance, his intellect and his soul. Etched and portrayed in his mind is the likeness of the tzaddik’s image—the countenance, the intellect and the soul. +However, a person has to be on guard against forgetfulness. This is because a lapse of memory causes everything to be forgotten by him—i.e., that which he pictured in his mind from the teaching, as explained. Because of a lapse of memory, all the aforementioned is forgotten and gone from him. +Even if the teaching is recorded in a book for recollection, when the aspect of forgetfulness becomes overbearing, forgetfulness affects even a book [already] written. That is, when the sage who originated the teaching dies, God forbid—in which case the aspect of forgetfulness becomes stronger, as in (Psalms 31:13), “I have become forgotten from the heart like the dead”—then forgetfulness rests even on the written book. +There is a solution for this [forgetfulness]. When studying his teachings, a person should picture in front of him the likeness of the sage’s image at the time of the discourse. As is brought in the Yerushalmi (Shekalim 2:5): “While studying, a person should picture the Tanna as if he stood before him.” +For in the book of the sage is impressed and portrayed the likeness of the sage. This is because those teachings and letters which are impressed and inscribed in the book are the intellect of the sage, his soul, and the aspect of his countenance. We find therefore that his intellect/soul/countenance, which in effect is his image, is in those letters and words. +Thus, in each and every book can be found the likeness of the image of the sage who originated those teachings. In accordance with his likeness, i.e., the intellect/soul/countenance of the sage, so are the letters pictured in the book. For if the sage had a different likeness, i.e., a different intellect/soul/countenance, he would originate and fashion other letters in the book—in accordance with the intellect that he had, which is his likeness. We find therefore that in every book there is the likeness of the sage’s image. +When one merits to memory—to remember the teachings of the sage the way the sage said them, or because of his reviewing them one hundred and one times by means of which he remembers them—then, when he says the teaching in the name of the sage, the likeness of the sage’s image is portrayed in front of him. It is as if the sage himself said it. However, the remembering has to truly be with the power of memory, for then the actual likeness of the image is etched into his mind, as above. +This is the meaning of: Someone who learns when a child, to what can he be likened?… (Avot 4:20). For the person who studies with a student is literally like one writing with ink on paper, fashioning the letters of his intellect there. Similarly, he fashions his actual intellect and likeness on the mind of the student. +However, there are levels to the learning. That is, there is the level of “someone who learns when a child”—i.e., when the student actually hears the teaching directly from the teacher and at the time the teacher originated that teaching. He then corresponds to a child, for the original insights come about as a result of [the teacher’s] elevating the souls in the aspect of “pregnancy” and renewing them, as explained in an earlier lesson. Hence he corresponds to a child, as if he were born today. And then it is like ink written on fresh paper—well etched and pictured there, without any smudging. In other words, he can picture and etch it well in his mind and so remember it. +But “someone who learns when an old man” [is like] one who does not hear directly from the sage himself; or even if directly, later on, and not at the time it was originated. In that case, his soul was not renewed in the abovementioned aspect of “pregnancy,” and he remains old, as beforehand. He is then like ink written on used paper—the writing there is smudged. So the insight which the sage originates, even though it is written and etched in his mind, is nonetheless not well pictured there and he can forget it. +This corresponds to: “It is enough for a servant to be like his master” (Berakhot 58b)—specifically “a servant.” A servant is one who remembers what he receives from his master because he reviewed it one hundred and one times, as above. As our Sages teach (Chagigah 9b): “One who serves God” (Malachi 3:18)—this is one who reviews his studies one hundred and one times. +And, through remembering, he merits to be like his master. For the likeness of his master’s image appears to him. It is as if his master taught it to him then, because his master’s countenance and likeness is well etched and portrayed in his mind, like ink written on paper. This corresponds to “DaYO (it is enough) for a servant,” an aspect of “D’YO (ink) written,” as above. +That his likeness is pictured by his student—this is an aspect of ink, because only the likeness of his image is portrayed. For it is a general principle: All enclothing, that one level becomes enclothed within another level, is only an enclothing of the final station of the higher level—i.e., the aspect of the feet of the higher one. It becomes the first station of the lower level. As our Sages teach: That which wisdom made a crown for her head, humility made a heel for her sandal (Shir HaShirim Rabbah 1:9). +Therefore, he only pictures the likeness. It is like ink, for even though the actual form and likeness is pictured in his [mind], still it is only a picture and a likeness, and not the actual essence of the thing. +Similarly, the teaching, even though the likeness is pictured in it, is still only a picture and a likeness—i.e., his lowest station, namely speech. Understand this. +This is the concept of black fire on white fire (Yerushalmi, Shekalim 6:1), the aspect of mentalities, as in (Song of Songs 4:15), “flowing from LeBaNon”—from the LiBuNa (whiteness) of the mind. And this is (ibid. 1:5), “I am black but comely.” For that which, with respect to the higher one, is black and lowly—i.e., its lowest station—is, with respect to the lower one, beautiful and lofty. + +Torah 193 + + + +Section 1 + +Know! that thought has great power. If a person concentrates and focuses his thoughts on anything in the world, he can make it happen. Even if he concentrates his thoughts on having money, he will certainly have it. And so it is with everything, provided the thought is with a negation of all the senses. +Thought is so potent that a person is actually capable of self-sacrifice in thought. That is, he can genuinely feel the anguish of death by consciously accepting upon himself a willingness to sacrifice his soul to sanctify God’s Name by whatever form of death might occur. For it is possible to concentrate and focus thought to such a degree, that at the time he accepts in his mind his willingness to sacrifice his soul to sanctify God’s Name, he then genuinely feels the anguish of death. +This is what Rabbi Akiva said: “All my days I anguished over this verse…. ‘When will I have the chance to fulfill it?’ So now….” (Berakhot 61b). +In other words, at the time of reciting the Shema prayer, when Rabbi Akiva accepted upon himself the four forms of capital punishment, he accepted upon himself to sacrifice his soul with such a strong and potent thought that he genuinely suffered and felt the afflictions of death. It was as if they were actually stoning and burning him; without any difference. +This is the meaning of: “All my days I anguished over this verse…. ‘When will I have the chance….’” In other words, from this that I considered and consciously accepted “when will I have a chance to fulfill” sacrificing my soul to sanctify God’s Name—from this alone I genuinely suffered, felt and endured the afflictions of death, as above. “So now that the opportunity has materialized, should I not fulfill it?!” I have always genuinely endured this anguish from just the acceptance in thought. +When a person concentrates his thought with such a degree of self-sacrifice, he can actually die from this anguish, as though he had in reality died from this death. For there is no difference between death in reality and the anguish that he feels from death in thought, as above. This is why a person must constrain and keep himself from remaining in that state when he feels that his soul is about to depart, lest he die before his time, God forbid. + +Torah 194 + + + +Section 1 + +Someone who wants honor is a fool. +For example: A great lord sent a clerk to one of his distant cities. While there, the clerk took all the honors for himself. The serfs did not know he was the lord’s servant, but assumed he himself was the lord. When they needed something from him, they would fall at his feet and show him all sorts of honor. They would also call him by all the titles of honor that were appropriate for a lord. +Once, the lord himself came there. When the clerk appeared before him, he asked him about the affairs of the country and why these serfs were not fulfilling their duties. [The clerk] called a foreman and the lord questioned him about the affairs of the city. Now, the foreman, the serf, did not know the lord, only the clerk, and he immediately fell at the feet of the clerk and showed him the honor that was due the lord. He answered him concerning the affairs about which [the lord] had asked. At that point, the clerk’s face “turned black like the bottom of a pot,” and he was very embarrassed. For there is no greater shame than this: that in the presence of the lord, they give him this honor. +Likewise, the principal honor [a man receives] is due only to the power of speech. For a limb of the human body, such as the hand, cannot impart him honor. This is because it is not possible to discern the human form from the hand itself. Likewise, even the human face is not exclusive to man himself, for there is also an animal that has a human face, such as the monkey. This, too, is not what defines man. Therefore, he only receives honor from speech, for this is what distinguishes man from the animal kingdom. +Now, being that the principal honor is in speech, and speech is the palace of the king—for HeYKhaL (palace) is numerically equivalent to ADoNoY (my God), the aspect of speech, as in (Psalms 51:17), “Adonoy, open my lips”—if so, he wants to receive honor in the palace of the King. As can be sensed, there is nothing more shameful than that. For a servant will certainly be very embarrassed if he is shown great honor in the king’s presence, as in the aforementioned example. + +Torah 195 + + + +Section 1 + +“Batzar Hirchavta Li (In my distress, You relieved me).” (Psalms 4:2) +That is, even in the distress itself, God provides us with relief. For if a person considers God’s kindnesses, he will see that even while God causes him distress, also within the distress itself God provides him with relief and increases His kindness for him. This is: +In my distress, You relieved me—That is, even in the midst of the distress itself, You provided me with relief [from] within it. Not only do we look to God to speedily save us from all distress and provide us with great good, but also even within the distress itself [we look to Him to] provide us with relief. + +Torah 196 + + + +Section 1 + +“When you pray, Al Taas Tefilatkha Keva (do not make your prayer routine), but compassionate pleas and entreaties [before the Omnipresent One].” (Avot 2:13) +It is forbidden for a person to be obstinate about anything. That is, in his prayer, it is prohibited to stubbornly insist that the Holy One must fulfill his request. This is like taking something by force, by robbing it. +Rather, a person has to pray and beseech God with compassionate pleas and entreaties. If God gives it, He gives it; and if not, not. This has been brought elsewhere. +This is: do not make your prayer keva—<The term KeVA (routine)> connotes “stealing,” as it is written (Proverbs 22:23), “and KaVA (rob) the life of those who rob them.” +That is, no matter what a person requests—be it livelihood or children or other needs—it is forbidden for him to stubbornly insist and be obstinate in his prayer; that God must fulfill his prayer. For this is a “keva prayer”—he takes the thing by force, by robbing it. Rather, as explained above, he is to pray “compassionate pleas and entreaties.” + +Torah 197 + + + +Section 1 + +Know! people’s slander undermines and blemishes humility. Due to the slander that people speak, due to this blemish, it is impossible for the tzaddikim to be humble. This is because the blemish of slander separates humility from wisdom, and as a result humility is blemished, so that it is impossible to be humble. +And even if someone is humble, it is without wisdom. This is known: humility without wisdom is nothing. For the virtue of humility certainly does not entail going about with a lowered head, in a foolish manner, as though one were a humble person. This is false humility. +The essence of humility is when it is with wisdom. But through the blemish of slander, a separation is made between humility and wisdom. Because of this, it is impossible to be <properly> humble. +{“Miriam and Aharon spoke against Moshe… Moshe, however, was a very humble man, more so than any other man on earth” (Numbers 12:1, 3) .} This was the virtue of Moshe Rabbeinu, of blessed memory. The Torah praised him that he so excelled in the virtue of humility, that even slander did not undermine his humility. This is as it is written, “[Miriam and Aharon] spoke against Moshe.” Thus we see that the blemish of slander existed in the world. Even so, “Moshe, however, was a very humble man.” He was on such an advanced level of humility that even the blemish of slander did not undermine his humility. + +Torah 198 + + + +Section 1 + +When a person screams out to God, they tell him to move. As it is written (Exodus 14:15), “Why are you crying out to Me? Speak to the Children of Israel and let them start moving.” + +Torah 199 + + + +Section 1 + +Know! there is a “sweetening” through which one is spared the punishment of widowhood; so that a person’s wife does not die, God forbid. This is accomplished by experiencing the taste of sweetness in the Torah. Through this, one is saved from this punishment, so that he does not become a widower, God forbid. +This is [alluded to in] the letters of ALMaN (widower)—an acronym of “Mah Nimletzu L’chiki Imratekha (How sweet to my palate are Your words)” (Psalms 119:103). By experiencing sweetness in the Torah, one is spared this punishment. +Likewise, the verse concludes: “… more than honey to my lips.” As a result of the sweetness that one experiences in the Torah, one “sweetens” the judgment of his wife’s death, God forbid. For DVaSh (honey) is numerically equivalent to IShaH (woman), as is brought in the holy writings. + +Torah 200 + + + +Section 1 + +The reason the tzaddikim of today are rich whereas in previous times most of them were poor and poverty stricken, is hinted at in the Mishnah: Whoever fulfills the Torah in poverty, will ultimately fulfill it in wealth (Avot 4:9). +For the tzaddikim of today are the very same tzaddikim that lived in previous times—in the mystery of reincarnation. They already fulfilled the Torah in poverty, and therefore now merit to fulfill it in wealth. + +Torah 201 + + + +Section 1 + +There is a hint in the Targum that on Pesach we are to pray loudly. As is brought concerning the verse (Lamentations 2:7), “They made a sound in the House of the Lord, as on the day of the assembly”—as the sound of the people who pray on the Festival of Pesach. Study the Targum there. +The first letters of “TZedakah Tatzil Mimavet (Charity saves from death)” (Proverbs 10:2) spell MaTZoT. +Disbursing charity generously is a segulah (preternatural remedy) for epilepsy, God forbid. [This is hinted at by] the first letters of “Pizar Natan L’evyonim (He has given generously to the poor)” (Psalms 112:9), which spell NoPheL (an epileptic). + +Torah 202 + + + +Section 1 + +The more limited a person’s intellect, the more respect one needs to show him. This is because the more limited his intellect, the more he craves honor. Thus, as we can see, women tend to be very particular about their respect and they very much want honor. The reason is that “woman’s daat is undeveloped” (Shabbat 33b), thus it is very limited. + +Torah 203 + + + +Section 1 + +From women’s conversations it is possible to know the status of the Shekhinah (Divine Presence)—i.e., how She is faring at that time. This is what is written about Mordekhai (Esther 2:11), “He would daily walk about in front of the harem courtyard to find out how Esther was faring.” Esther is the Shekhinah. Mordekhai would comprehend this—to know how the Shekhinah was faring—from the “courtyard of the harem,” i.e., through their conversations. + +Torah 204 + + + +Section 1 + +The value of charity is known, especially when [the charity] is given to a Torah scholar. As it is brought: The money that is given to a Torah scholar is the aspect of “support for Torah” (Zohar III, 53b). +Indeed, this money that we give to a Torah scholar is an aspect of Torah, literally. No transgression can cancel this money given to a Torah scholar. As our Sages, of blessed memory, said: Transgression cannot extinguish Torah (Sotah 21a). This money is thus literally an aspect of Torah, as explained above. +Thus, MAOT (money) is an acronym of “V ’ein Aveirah M’khabeh Torah (but transgression cannot extinguish Torah).” +There is much more to this matter. For when [Rebbe Nachman] revealed this, he told some story connected with it, but we merited to record only these things. + +Torah 205 + + + +Section 1 + +The rectification for a nocturnal emission, God spare us, is to recite ten psalms on the same day that one experiences it, God forbid. The reason for this is that reciting Psalms has the power to extract the drop from the kelipah (evil force) that captured it. This is because TeHiLYM (Psalms) has the same numerical value as LYLYT (Lilith), with the five letters of her name added; she being in charge of this, as is known. +One has to have in mind while reciting the psalms that TeHiLYM is numerically equal to 485, which is precisely the value of the two Holy Names El Elohim when they are expanded as follows: ӔLeF LaMeD, ӔLeF LaMeD HeY YOD MeM. It is via these two Names that the drop escapes the kelipah. This is because the drop is the aspect of chesed (lovingkindness) and gevurah (judgment), as is known. [This is evidenced] by its consisting of fire and water, heat and moisture, which are aspects of chesed and gevurah. Thus by means of the two Names El Elohim, which are aspects of chesed and gevurah, as is known, [and] numerically equivalent to Tehilym, we are able to remove the drop from there. This is what one has to have in mind when reciting the psalms. + +Section 2 + +2. Therefore, it is necessary to recite ten psalms. For there are ten types of song, which are the aspect of the ten styles that constitute the Book of Psalms, as is brought. These are: ashrei, lamnatzeach, maskil, halleluyah, etc. See Rashi’s comment. Any one of these ten styles has the power to negate the strength of the aforementioned kelipah, because each of these styles is the antithesis of the kelipah. +[For example,] ashrei connotes seeing or gazing—the antithesis of the kelipah, whose main strength comes from the marring of sight, from the aspect of “His eyesight had faded” (Genesis 27:1). This is the aspect of “Let there be me’orot (luminaries)” (ibid. 1:14)—spelled “missing” (Pesachim 117a). Our Sages, of blessed memory, expounded: This is Lilith (Tikkuney Zohar #44). Thus it is that her main strength comes from marred sight, whereas ashrei, which connotes sight, is her inverse. +The same is true of maskil. [Lilith] is the aspect of MeShaKeL (to bereave), whereas MaSKiL (to enlighten) is the opposite of this. See elsewhere concerning this subject. Her essential power to bring a man to sin by an emission of seed, God forbid, is through the language of Targum, which is the aspect of maskil via a translator—i.e., good mixed with evil. At times MeShaKeL, and at other times MaSKiL. See there. +Halleluyah is also the antithesis of the kelipah, whose name is LYLyT because she constantly mYaLeLeT biyelalah (whines aloud). Hallel (praise) is the opposite of yelalah, because the letters of HaLeLY are the inverse of YeLaLaH. +[Rebbe Nachman] did not expound the rest. +In addition, the drop comes from daat, which is the aspect of chesed and gevurah, as is known. For the drop, too, is an aspect of chesed and gevurah, as explained above. And it is known that daat is the aspect of the five chasadim (benevolences) and the five gevurot (severities). Therefore, one needs to recite ten psalms. +{“Of David, a maskil (enlightening psalm): Ashrei neseui pesha (Happy is he whose offense is forgiven)” (Psalms 32:1) .} This is the aspect of “Of David, a maskil: Ashrei neseui pesha,” the first letters of which spell NaAPh (adultery), which is subjugated by “Of David, a maskil”—i.e., Tehilym. + +Section 3 + +3. Afterwards, the Rebbe, of blessed memory, revealed the specific ten psalms to be recited on the day one experiences an impure emission, God forbid. These are: +“Of David, a precious psalm”—Psalm 16; +“Of David, an enlightening psalm”—Psalm 32; +“Happy is he who is wise enough to help the poor”—Psalm 41; +“Like a hind cries longingly”—Psalm 42; +“For the Conductor: A plea not to be destroyed”—Psalm 59; +“For the Conductor: To Yedutun”—Psalm 77; +“A prayer of Moshe”—Psalm 90; +“Give thanks to God; call out in His Name”—Psalm 105; +“By the rivers of Babylon”—Psalm 137; +“Halleluyah! praise God in His holy place”—Psalm 150. +In addition, he said that these ten psalms are a very, very great rectification for an emission, God forbid. One who merits reciting them on the same day need never again be troubled at all by the terrible blemish caused by the emission, God forbid, for it has certainly been rectified through this. {For more on this topic, see Likutey Moharan II, 92.} + +Torah 206 + + + +Section 1 + +“Taiti K’seh Ovaid (I have strayed like a lost sheep); seek out Your servant [for I have not forgotten Your commandments].” (Psalms 119:176) +There is a great difference in the sin a person commits, God forbid, whether he is stirred immediately to repentance, in which case it is easy for him to return to his place, since he has not yet moved far from the good road. The reason is that when someone commits a sin, God forbid, he then turns from the straight road to another path, which is crooked. That road leads into a number of other paths and roads that are particularly misleading and tortuous, such that when people start to go on that evil road, God forbid, they stray and get so confused on these [other] roads that it is difficult to return and get out from there. +But God’s way is to call to the person immediately when He sees him straying from the way of the intellect. He calls to him to turn back. And [God] calls to each person according to his aspect. To one He calls with a hint, and to another with an actual call. There is also one whom He tramples down and punishes, and that is his call. For the Torah calls to them, “Fools, how long will you love being misled?” (Proverbs 1:22). And the Torah is God Himself, Who calls to them and seeks them, that they should return to Him. +Therefore, if one has not yet strayed far from the straight road it is easier for him to return, since he still recognizes the voice and is familiar with it; for it was not so long ago that he was with God and heard His voice, the voice of the Torah. He has not yet forgotten the voice or strayed far along these other misleading and confusing roads. Therefore, he can easily repent. +This is analogous to a shepherd who, when one sheep strays from the road, he immediately calls to it. If the sheep has as yet not strayed far from the road, it will recognize the voice and immediately follow it. However, if it has already strayed far from the road, then it will have already forgotten the voice and no longer recognize it. Furthermore, the shepherd will despair looking for [the sheep], since it has been so long that it has strayed from him. Similarly, when one has been wicked for a long time, God forbid, and turned and strayed greatly from the straight path to these other tortuous, misleading, confusing and befuddling roads, then it is difficult for him to repent, as explained above. +Know, too, that when a person strays greatly on these tortuous and misleading roads, God forbid, it is occasionally possible that he will stray so far and go on these confusing roads [for so long], that precisely because he has strayed so greatly, he will turn around and go back, until he is close to his starting point; there will be only a short distance separating him from his starting point. And then, easily, by means of an easy test, he can again return to his place. Yet when the Holy One calls him and arranges the test for him, he does not recognize the voice and gives no heed to returning to his place. +This is the difference between a younger and an older person. For someone who is still young, who has as yet not grown old in his sins, is more likely to repent than an older person, because he is still close and has not forgotten the voice that calls. +And this is the explanation of [the opening verse]: {“I have strayed like a lost sheep; bakesh (seek out) Your servant for I have not forgotten Your commandments.”} I strayed like a lost sheep—That is, I strayed from the straight road, like a lost sheep that has gone off the road, as explained above. Therefore, I ask of You: +bakesh Your servant, for I have not forgotten Your commandments—That is, hurry and seek me while I still remember the voice that calls, of the Torah and mitzvot. +This is: “Bakesh Your servant, for I have not forgotten Your mitzvot”—hurry, seek me immediately, for I have as yet not forgotten Your mitzvot and I still recognize the voice that calls, of the mitzvot, which are the Torah. Therefore, my BaKaShah (request) is that You have pity on me to BaKeSh me quickly, immediately, while I still have not forgotten Your mitzvot—i.e., I still recognize the voice of the Torah and mitzvot that calls. +For if, God forbid, a person grows old in sin, it is very hard to seek him. This is because he has already forgotten the voice of the Torah and mitzvot, and does not recognize the voice that calls. Therefore, a person must request of the Holy One that He hurry and seek him, to bring him back to Him while he has as yet not completely forgotten the voice of the Torah and the mitzvot, as explained above. +This is what King David, of blessed memory, requested: “Seek out Your servant, for I have not forgotten Your commandments.” + +Torah 207 + + + +Section 1 + +All diburim (words) are the aspect of gevurot (severities), as it is written, “and of Your gevurah (strength) yedaberu (they will speak)” (Psalms 145:11). And as is written in the holy writings: The five gevurot in daat break through and emerge from the mouth, where they become the five articulators (Etz Chaim, Shaar TaNTA, Chapter 3). Thus it is that all spoken words are the aspect of severities that one has to mitigate. Their mitigation is by means of Torah study and the good words that people speak. Through this we mitigate the diburim, which are the aspect of severities. +Know, too, that there are times when fierce severities emerge, God spare us, which in this world affect the generation’s leaders since their daat is great. Therefore, when fierce severities emerge, God forbid, they enter the daat of the leaders. There, they break through and emerge from the mouth, to be turned into words, as explained above. Then the words are the aspect of fierce severities that one must be certain to mitigate. +When people do not mitigate the fierce severities, God forbid, it is either because they lack the ability to mitigate them, or cannot mitigate them since they are then on a low level due to some blemish or sin they committed. For even great tzaddikim occasionally blemish and err in some matter, [as in,] “For there is no man on Earth so righteous [that he does good and never sins]” (Ecclesiastes 7:20), and because they are then in that aspect, they do not mitigate the fierce severities, which are the words. +And when they fail to mitigate the words which are the fierce severities, then with these words they begin to speak evil about people generally and about specific individuals. Alternatively, they speak about the tzaddik of the generation. Then all their words, which are fierce severities, affect and beset the tzaddik of the generation, God forbid. +Thus the tzaddik of the generation must see to mitigate these fierce severities, which are the aforementioned words. By virtue of his judging [these people] positively in this that they speak about him, we may conclude that he inclines toward chesed (lovingkindness). With this, he mitigates them. Or, by virtue of his accepting with love the suffering that stems from their speaking about him, he likewise mitigates their words, which are the fierce severities, as explained above. +However, if the tzaddik of the generation lacks the ability to mitigate them, God forbid, then he can fall greatly from his level because of the aforementioned severities that affect him. Or, this might cause him to pass away altogether, God forbid. Then, through his passing, his soul mitigates these aforementioned fierce severities. +It was from this that the Baal Shem Tov passed away. For he said he would pass away because of the episode of Shabbatai Zvi, may his name be obliterated. Among the followers of Shabbatai Zvi, may his name be obliterated, there were a number of the generation’s leaders and outstanding scholars whom he deceived, as is widely known. They disassociated themselves from the community and spoke evil of the entire Oral Law. This was because they were affected by fierce severities, which they did not mitigate due to the aforementioned aspect. They therefore spoke evil words about the people generally, and these words beset the leader of the generation. The Baal Shem Tov, of blessed memory, was then the generation’s leader, and he passed away from this. This is as they say in the Baal Shem Tov’s name; he said that he had two holes in his heart as a result of the episode of Shabbatai Zvi, may his name be obliterated. And it was from this that he passed away, as explained above. +For speaking against the Oral Law and speaking against the tzaddik of the generation himself is literally one and the same thing. This is because the essence of the Oral Law is dependent upon the tzaddik of the generation, as it is written: “The Shekhinah (Divine Presence) resides between two tzaddikim” (Zohar I, 153b) ; [the Shekhinah ] being the Oral Law, as is brought elsewhere. Likewise, the Torah scholar is himself the Torah, as our Sages, of blessed memory, said (Makkot 22b): How foolish people are. They rise for a Torah scroll [but not for a Torah scholar]. +However, when the tzaddik mitigates their words, he thus transforms their words into Torah, as is brought elsewhere. He then creates Torah of lovingkindness, namely, [Torah] for teaching others, as our Sages, of blessed memory, said concerning the verse (Proverbs 31:26), “the Torah of lovingkindness is on her tongue”—this is someone who studies in order to teach (Sukkah 49b). For when he transforms these words into Torah, he is certainly able to teach it to others. From this we may conclude that it is Torah of chesed, with which he mitigates them. + +Torah 208 + + + +Section 1 + +“The wicked man tzopheh (watches) for the tzaddik and seeks to kill him. But God will not abandon him into his hand.” (Psalms 37:32, 33) +An explanation: That the wicked afflict the righteous and pursue <them> is brought about by God in order that the tzaddik should consider and examine his deeds. Thus it is that the wicked man is like a watchman, like the guard of the city, who is called a tzopheh. So too, the wicked man guards the tzaddik from succumbing to physicality. +Another explanation: Some of the opposition that tzaddikim face is for their benefit. This is because opposition is like a cover, keeping them from being discovered and becoming famous more than is necessary. This is the explanation of: +The wicked man tzopheh for the tzaddik—TZoPheh connotes a covering, as in (Exodus 25:11), “v’TZiPita (you shall overlay) it with gold.” Yet, these wicked ones increase the opposition <and> increase the covering to such an extent, that the tzaddikim are unable to bear the opposition and hatred of the wicked. And this is: +and seeks to kill him—like people who cover someone from head to toe until he is unable to breathe. Likewise, the wicked man covers <the tzaddik> and increases the veils <and> the opposition, seeking to kill him. Nevertheless, “But God will not abandon him into [the wicked man’s] hand.” + +Torah 209 + + + +Section 1 + +“Tefilot kneged tmidin tiknoom (Daily prayers, paralleling the daily sacrifices, they instituted).” (Berakhot 26b) +It is known that everybody has bad prayers. As our Sages, of blessed memory, said: [Even] a thief poised at the breach calls out to God. <Then> afterwards, when someone readies himself to pray a prayer that ought to be prayed, the bad prayer comes and confuses him. This is the aspect of: Daily prayers kNeGeD (paralleling)—It mitNaGeDet (opposes) him. +The rectification for this is hosting a Torah scholar. For our Sages have said: The oraiach (guest) blesses (Berakhot 46a), and an ORaiaCh is the aspect of (Proverbs 4:18), “The ORaCh (path) of the tzaddikim is like a radiant light.” And it is written (ibid. 10:6), “Blessings on the tzaddik’s head,” which is the aspect of the Eighteen Blessings of prayer (Zohar III, 244b ; Tikkuney Zohar #47, p.84b). Thus it is that [hosting a Torah scholar] brings a TiKkuN (rectification) of prayer. +This is: the daily sacrifices, TiKNoom (they instituted)—This is the aspect of hosting a Torah scholar. As our Sages, of blessed memory, said: Someone who hosts Torah scholars in his home, it is as if he offers the daily sacrifices (Berakhot 10b). + +Torah 210 + + + +Section 1 + +By doing business honestly, a person fulfills [the mitzvah of] “You shall love [God]” (Deuteronomy 6:5). As our Sages, of blessed memory, said: “You shall love”—Heaven’s name should become beloved through you (Yoma 86a). +And when a person fulfills “You shall love,” his livelihood is without struggle or toil. As our Sages, of blessed memory, said: “A person’s livelihood is as difficult as splitting the Red Sea” (Pesachim 118a). Splitting the Red Sea was in the merit of Avraham, <who is himself the> aspect of “And you shall love,” as our Sages, of blessed memory, said: “the sea returned just before morning” (Exodus 14:27)—this is the morning of Avraham (Zohar II, 170b). +Thus it is that when morning—the aspect of Avraham/<love>—arrives, the difficult becomes relaxed. For until the morning, splitting the Red Sea was difficult for Him. From this we may conclude that by doing business honestly, a person is linked to the aspect of “And you shall love”/Avraham, and as a result he has no difficulty [earning] his livelihood. + +Torah 211 + + + +Section 1 + +The reason people travel to tzaddikim for Rosh HaShanah—this is because the essential mitigating of the judgments is only by means of holiness and purity of thought, for that is their source. As is brought in the Zohar, “Everything is purified in the mind” (II, 254b). +However, it is possible to achieve a pure mind only through attachment to the tzaddikim, as it is written (Exodus 13:19), “Then Moshe took Yosef’s bones.” Moshe is the aspect of the mind, while Yosef is the aspect of the tzaddik. That is, there is no perfection of the mind except by being attached to the tzaddikim. +And Rosh HaShanah is the source of judgments for the entire year. A person must purify his thoughts in order to mitigate [the judgments], and for this reason people travel to tzaddikim, in order to merit purity of thought. + +Torah 212 + + + +Section 1 + +This is the aspect of clapping, by means of which we are able to peer at God’s portrait. +God’s portrait consists of the representations by which we depict Him: merciful, compassionate, and the other sobriquets and representations with which we address Him. All these representations were revealed by the neviim (prophets). NeVIim is the aspect of the spoken word of prayer, as in (Isaiah 57:19), “a NIV (expression) of the lips.” Thus, when we express the portrayals and representations with our lips and we clap hands, we fulfill “by the hands of the prophets I am depicted” (Hosea 12:11). For the prophets are the words, and the hand-clapping is “the hands of the prophets.” Then the DiMyon (representation) is revealed, in the aspect of “by the hands of the prophets aDaMeh (I am depicted).” And with this, [the verse,] “he peers at God’s portrait,” is fulfilled (Numbers 12:8). + +Section 2 + +2. In addition, clapping is the aspect of “human hands under their wings” (Ezekiel 10:8). This is because wings are words, in the aspect of “a winged creature will speak the word” (Ecclesiastes 10:20). + +Section 3 + +3. In addition, [through clapping] prayer is encompassed within the Written Law and the Oral Law, which are two hands: the hand that writes and the hand that seals (Tikkuney Zohar, p.32b). + +Section 4 + +4. The power of speech comes from attachment to the tzaddikim, as is brought (Tikkuney Zohar #18, p.32b): It is called “mouth” by virtue of the tzaddik. +(From Lesson #208 until here is leshon Rabbeinu .) + +Torah 213 + + + +Section 1 + +Know! there is a Name, such that when the Holy One wants to conceal and cover a person from Satan in order to save him from a death sentence, He conceals and covers him with this Name. Then, Satan prowls about, looking all around this person, seeking a way in under the cover in order to harm him. But as soon as [Satan] sees him, he is gone, and [Satan] has no power because of this Name. +But know! if, God forbid, he does find a place to enter under the concealment and cover to rule over the person, then the opposite [happens]. Satan gains extra power from this Name. This is the aspect of what is written in the holy Zohar (III, 237b), that Pinchas saw the Mem of Mavet (death) hovering about at that time. That is, the mem is the aspect of the Samekh-Mem (Satan) who prowls around and around, as explained above. + +Section 2 + +2. {“Atah seiter li (You are my shelter), mitzar (from adversity) You protect me” (Psalms 32:7) .} Know, too, that the aforementioned Name is SӔL, which derives from the initial letters of the verse (Psalms 32:7), “Atah Seiter Li .” And the mem of “Mitzar You protect me” is the aspect of the mem mentioned above, the aspect of the Samekh-Mem who prowls around the cover and the concealment in order to overpower the person, as explained above. And if, God forbid, he finds a place to rule, then he receives extra strength from this Name. For the mem is joined to the aforementioned Name SӔL, the combination forming his name, SaMӔL. +Therefore, it is necessary to pause between the words Atah seiter li and the word mitzar, in order not to make the combination of his name, God forbid. For then, when he overpowers the person, God forbid, and receives extra strength from the Name, as explained above, the aforementioned Name becomes “Sof Adam Lamut (man’s destiny is to die)” (Berakhot 17a), the initial letters of which are the Name SӔL. However, when people protect themselves with the strength of that Name, then the Name is a cover and a concealment, the aspect of “Atah seiter li (You are my shelter)” and also “mitzar You protect me” and guard me. + +Torah 214 + + + +Section 1 + +In earlier generations, when people knew their day of death, they would occupy themselves with Torah the entire day and Satan would have no rule over them. Yet, nowadays, we find that people die while in the midst of studying. +Know! that if the study is proper, then [Satan] certainly has no power [to harm the person]. However, if the study is improper, particularly the study of Talmud—if the study is improper, then [Satan] receives extra strength from it. This is because TaLMUD has the same numerical value as the letters of her name, LYLYT (Lilith). Therefore, the study of Talmud has the potential to either subjugate her or [do] the opposite, God forbid. + +Torah 215 + + + +Section 1 + +Know! there are twenty-four types of redemption, because there are twenty-four courts. Paralleling each and every court is a specific redemption to mitigate the judgment found there. +Therefore, it sometimes happens that the redemption performed proves ineffective. For not everyone knows all the twenty-four redemptions. And even if someone knows them, he does not perform them all. Therefore, if he does not perform the specific redemption for a particular judgment, this causes it to be ineffective. +But know, there is one redemption that is inclusive of all twenty-four courts and that can mitigate all [their judgments]. And for this redemption one needs a time of favor, the aspect of the revelation of the Forehead of Favor, as on Shabbat afternoon, which is the aspect of “But as for me, my prayer… a time of favor…” (Psalms 69:14). +However, even [among] the tzaddikim, not everyone knows this redemption. There is only one in a generation that knows this redemption. There are even occasions when this tzaddik performs the redemption and it is still ineffective. The reason is that Above, as well, they are very much desirous of such a redemption, for it is not very often that such a redemption, which can mitigate [the judgments of] the twenty-four courts simultaneously, comes their way from below. Therefore, when this mitigation comes their way, they use it for some other purpose—i.e., through this redemption and mitigation converts are made. +For as long as there is idolatry in the world, there is fierce anger in the world (Sifri on Deuteronomy 13:18). Yet, when people mitigate the judgment and fierce anger, idolatry is mitigated and converts are made. This was the mission of Moshe Rabbeinu, of blessed memory, throughout his lifetime and even after his death; evidenced by the fact that he attempted to draw close the mixed multitude in order to make converts. +[Moshe did this] in death as well; he was buried opposite Beit Pe’or in order to mitigate idolatry, so that [its worshippers] might become converts. Therefore, he passed away on Shabbat afternoon—it being a time of favor—so as to mitigate [the judgments of] the twenty-four courts, as explained above, in order to make converts. For Moshe’s entire mission is to mitigate the fierce anger of idolatry [and transform it] into favor. +Moshe is thus positioned between shmad (apostasy) and ratzon (favor). For the numerical value of MoSheH is midway between the numerical values of ShMaD and RaTZON, because he is constantly ready to mitigate apostasy and transform it into favor, as explained above. +We therefore find in the Midrash (Bereishit Rabbah 70:5), that Rabbi Eliezer the Great converted converts. This is because he was a reincarnation of Moshe’s son. About him it is said (Exodus 18:4), “The name of the one was Eliezer,” as is brought (Bamidbar Rabbah 19:7). Thus, it was with this ability that he converted converts. Similarly, the reason Yitro converted was that he was Moshe’s father-in-law, as it is written (Exodus 18:1), “Then Yitro, the father-in-law of Moshe, heard.” The fact that he was Moshe’s father-in-law is what caused him to hear and convert. +For Moshe’s entire mission, during his lifetime and now, after his death, is only to make converts, as explained above. + +Torah 216 + + + +Section 1 + +Know! the philosophers call nature Em Kol Chay (Mother Nature). We, with our prayers, nullify nature. For nature necessitates such-and-such, and through prayer [the course of] nature is changed. +This is the aspect of the Eighteen Blessings of prayer, not counting the blessing for [overcoming] atheists. For with the ChaY (18) blessings we nullify nature, Em Kol ChaY, subjugating and nullifying the atheists and heretics. + +Torah 217 + + + +Section 1 + +The first letters of “Zikhru Torat Moshe (be mindful of Moshe’s Torah)” (Malachi 3:22) spell TaMmuZ without the vav. This is because it is then, in Tammuz, that we must elicit mindfulness in order to rectify forgetfulness. For it was then that forgetfulness came into existence; as a result of the Tablets being broken in the month of Tammuz, forgetfulness came into being. As our Sages, of blessed memory, said: Had the first Tablets not been shattered, the Torah would not have been forgotten by the Jews (Eruvin 54a). +Thus, the vav is missing from Tammuz, as mentioned above. This is because as a result of the Tablets having been broken, the vav departed. For the Tablets are the aspect of vav, as our Sages, of blessed memory, said: The Tablets were vav handbreadths long by vav handbreadths wide (Bava Batra 14a). +The first letters of “Zman Matan Torateinu (the season of the Giving of our Torah)” (Amidah of Shavuot) also spell TaMmuZ. For the Tablets were given in Tammuz, as taught by our Sages, of blessed memory (Yoma 4b). Here, too, the vav is missing, because the Tablets—being the aspect of vav—were broken then. + +Torah 218 + + + +Section 1 + +Know! it sometimes happens that a decree is issued against a person, God forbid, which, although he might not see, his guardian angel sees (Megillah 3a). For this reason he wants to hide himself. This is why, occasionally, a person will travel suddenly to someplace distant. This is in order to hide himself. And although he is unaware of this, even so, his soul is aware of this. Therefore, he gets an urge to travel there. +And it sometimes happens that when he arrives there, he becomes particularly well-known. In that event, it can harm him greatly, God forbid. This was the reason for the passing away of a very great tzaddik who suddenly wanted to travel to the Land of Israel. He himself was aware of this—that he had to hide himself. Yet he traveled around the country and there was a great deal of publicity, and so he passed away while on that trip. This recently happened in our times as well. God save us. + +Torah 219 + + + +Section 1 + +{“God did as He planned, beetza emrato (He executed His word) that He commanded long ago” (Lamentations 2:17) .} “B eetza emrato”—He tore His royal robe (Eikhah Rabbah 1:1). For the Holy Temple is certainly unable to bear the glory and majesty of the Holy One, as it is written (1 Kings 8:27), “Why, neither the heavens nor the highest heavens can contain You, how much less this building….” Nevertheless, out of His love for the Jewish people, He constricted and clothed His majesty in order to cause His Divine Presence to dwell in the Holy Temple, thereby revealing His Kingship. +And this is the aspect of “God is King; He donned majesty” (Psalms 93:1). In order to reveal His Kingship, He clothed and constricted His majesty, as it were, so that we should be able to take upon ourselves the yoke of His Kingship. However, when the Jews sinned before Him, then God showed and revealed His majesty and grandeur, as it were, not wanting to cover or constrict it any more. Thus, inevitably, the Holy Temple was destroyed, because it could not withstand [His majesty], as explained above. +This is the explanation of beetza emrato: He tore His royal robe. He tore His garment—i.e., he tore off the aforementioned garment and contraction, the aspect of “He donned majesty.” Thus, inevitably, the Holy Temple was destroyed; for once He had torn and nullified the constriction and garment, the Holy Temple was no longer able to withstand His majesty and grandeur, for “neither the heavens nor the highest heavens can contain You,” as explained above. + +Section 2 + +2. I heard more in [Rebbe Nachman’s] name on this subject, that [God] covered and constricted His majesty in order to reveal His Kingship. [The Rebbe] then mentioned what he had said the previous day. The point is that fear, the aspect of kingship, is the aspect of submissiveness. This is what is written, “What does God your Lord ask of you? Only that you fear [Him]” (Deuteronomy 10:12). The Holy One lessens Himself, as it were, and asks from them fear. For “ask of you” is the aspect of submissiveness and humility, like one who asks and requests from a friend. +For fear is the aspect of malkhut (kingship), as it is written (Avot 3:2), “Were it not for the fear of the malkhut (government),” {as has been brought a number of times}. And malkhut is the aspect of poverty and submissiveness, for there can be no king unless there are subjects. This is the aspect of poverty—it has nothing of its own (Zohar I, 238a), {as has been brought elsewhere}. That is, the attribute of malkhut has nothing whatsoever of its own. It is only by means of the world that the attribute of malkhut is revealed, for there can be no king unless there are subjects. Thus it is that the attribute of malkhut, which is the aspect of fear, is the aspect of poverty and submissiveness. +Therefore, at the Giving of the Torah, when the Holy One wanted to reveal His Malkhut and the fear of Him, God submitted Himself to the Jewish people, as it were, and requested of them that they accept His Kingship. He gave them a number of assurances, as it is written (Exodus 19:6), “You will be to Me a kingdom of priests and a holy nation….” All these assurances are the aspect of submissiveness. This was all in order to reveal His Malkhut and the fear of Him, as it is written (Exodus 20:17), “in order that the fear of Him be on your faces.” For all this was for the sake of fear, which is the aspect of malkhut, as explained above. God lessened Himself in order to reveal His Kingship, as explained above. +This is the explanation of “God is King; He donned majesty.” “God is King”—that is, when the Holy One wanted to reveal his Kingship, then “He donned majesty”—He clothed and contracted His majesty, and lessened Himself, as it were, as explained above. + +Section 3 + +3. I also heard that to a certain preacher, who was at his table at that time, he quipped: “BeeTZA EMRato”—he OMeR (says) Torah for BeTZA (profit) and money. + +Section 4 + +4. In addition I heard something in his name, similar to what is mentioned above, which he said concerning the verse, “Can a man hide in a hidden place, and I not see him?” (Jeremiah 23:24). For when a person lessens himself, then God, too, lessens Himself. But when a person is haughty and inflated, then God, too, shows His majesty and greatness. +And this the explanation of “Can a man hide in a hidden place.” When a person lessens and hides himself “in a hidden place”—i.e., he hides, conceals and lessens himself in humbleness and humility—then “and I not see him?”—I in turn show Myself to him in the aspect of “not,” which is the aspect of Nothingness and Naught, the aspect of humbleness and humility, as explained above. + +Torah 220 + + + +Section 1 + +Know! there are many valuable things in the world. A wise man is very valuable; so is someone who is mighty, or rich, or a ruler—i.e., someone with authority. +Know, too, that through any of them a person can be rescued from his troubles. That is, if someone has a problem, God forbid, and he goes to one of them and tells him about it, such that he arouses the other’s sympathy, this can bring about his rescue. + +Torah 221 + + + +Section 1 + +By giving a tithe [to charity], a person is saved from enemies. This is because the Holy One shelters him with His hand and saves him. +For “God sides with the oppressed” (Ecclesiastes 3:15), even if the righteous man oppresses the wicked (Vayikra Rabbah 27:5). This is the aspect of “In the shadow of My hand I sheltered you” (Isaiah 51:16)—that the Holy One shelters him with the shadow of His hand and saves him. Thus when the oppressed is a tzaddik, who is close to God, then God saves him with His hand, due to his being close by. +However, when the oppressed is a wicked individual, then he is far from the Holy One, and even so God saves him, because “God sides [with the oppressed].” In such a case, God enlarges His hand, extends it and covers him, as it were, even though he is far from God. +It is through the tithe that the aspect of the large hand is made. This is because the large hand is the aspect of contentment, as it is written (Numbers 11:22), “Were the sheep and the cattle slaughtered for them, would it suffice them? Were all the fish of the sea… would it suffice them?” which Onkelos renders as: “would it content them?” And God answered [Moshe], “Is God’s hand too short?” Thus it is that the aspect of the large hand is able to content them; consequently, the aspect of contentment is the aspect of the large hand. +It is through the tithe that one is in the aspect of contentment. For a person dies without even half his desires fulfilled, because if he has one hundred, he wants two hundred… (Kohelet Rabbah 1:34). No matter what he has does not content him. However, regarding the tithe it is written (Malachi 3:10), “Bring the entire tithe to the treasury. Please, test Me with this…[I will pour down blessings for you] until BLiY dai (they can no longer be contained).” And our Sages, of blessed memory, expounded: “Until your lips YiVLu (wear out) from saying, ‘Dai! (Enough!)’” (Makkot 23b). Thus it is that by means of the tithe, the aspect of contentment/the large hand is made. And through this God stretches out His hand and shelters him, saving him from enemies, as explained above. + +Section 2 + +2. “I place God leNeGDy (opposite me), always” (Psalms 16:8)—the aspect of mitNaGeD (an opponent). + +Torah 222 + + + +Section 1 + +A person needs to be cheerful always, and to serve God cheerfully. And even if he occasionally falls from his level, he has to strengthen himself with earlier times, when some small measure of light did shine on him. +This is as we see, that a number of blind people hold on to someone who is not blind, trusting him and following him. In addition, the blind man trusts his cane; he follows his cane even though he does not see at all. +All the more so, a person ought to follow himself. That is, since in earlier times [the light] shone for him somewhat, and he strengthened himself and stirred his heart for God, even though now he has fallen from this and his eyes and heart are closed, nevertheless, he should hold on to those earlier times and follow them. That is, just as then he stirred his heart to strengthen his service of God, so too now, he should strengthen his heart greatly and follow the arousal and shining that he had then, even though now he has fallen from it. Until, after a short while, God helps him and God’s light again shines on him. Amen. {See the end of the book, for what is relevant here.} + +Torah 223 + + + +Section 1 + +When the tzaddik needs to ask something of God, it may happen that [He] does not grant his request. This is because sometimes He listens and sometimes He does not… (Zohar I, 105b). +However, there is a tzaddik who is able to declare: I say that it will be so! +This is the aspect of “Thus shall you bless… Say to them” (Numbers 6:23). That is, I say it will be so: “God bless you and protect you!…” Amen. + +Torah 224 + + + +Section 1 + +Even those who are distant from the tzaddik receive vitality and light from him by means of his shading them. This is analogous to a tree, which has branches, bark and leaves; and they all draw life from the tree. There are also grasses that are distant from the tree, so that it seems as if they receive no vitality from the tree. But in truth, they too receive vitality from it, because the tree protects them and shades them from the sun. +Similarly, in relation to the tzaddik there are [those] in the aspect of leaves, branches, etc., as is explained elsewhere. And even those who are distant receive vitality from him, by his shading them, like the tree, as explained above. + +Torah 225 + + + +Section 1 + +Know! when the lungs are perfect, it causes trust to be perfect. For in the main, trust is perfected by means of the intellect, as it is written, “Everyone’s eyes look to You in hope” (Psalms 145:15). “Eyes” are the aspect of the intellect, as it is written, “The eyes of both of them were opened” (Genesis 3:7) ; and Rashi comments: This is said with respect to wisdom (loc. cit.). +Thus, commensurate with one’s intellect is one’s trust. This is because there are many degrees and levels of trust, ad infinitum, corresponding to “Trust in God forever and ever” (Isaiah 26:4). Yet, everything is commensurate with the intellect, as mentioned above. +And the intellect primarily depends upon the lungs. The reason is that the intellect depends upon the moisture that rises to the brain, this being the aspect of oil. The brain itself is the wick, and the soul [seated] in the brain is the light. Thus it is that the intellect is maintained primarily by the moisture of the body. And the moisture itself depends upon the lungs, as is brought, “If not for the lobes of the lungs fanning the heart, the heart would consume the entire body” (Tikkuney Zohar #13, p.28a). This is the aspect of (Exodus 25:20), “The cherubs will have their wings spread over the KaPoReT (covering)”—the KaPuRTa (cover) of the heart (Zohar III, 234a). +Thus it is that through the lungs the moisture is maintained and is not dried out by the heart. This maintains the intellect, which is the aspect of a lamp fueled by the moisture, as explained above. And it is through the intellect that trust is produced, as explained above. We may conclude, therefore, that the perfection of trust is dependent upon the perfection of the lungs. + +Section 2 + +2. And then, one can transform <all the tones>—i.e., the sound that emanates from the throat, which is nothing more than undifferentiated sound and <mere> tones—into speech, by means of the mouth’s five articulators, which enunciate speech. +For the main difference between man and animal is the articulation of speech, this being the definition of man: he is a medaber (speaker). This is the aspect of “Who equipped man with a mouth?” (Exodus 4:11). The essential distinction is [in] the articulation of speech—i.e., that man turns the tone and <undifferentiated> sound into articulated letters and speech. For animals and birds also have sounds and tones, but they do not have articulation of letters and speech. This is <what distinguishes> human status—[man] is able to articulate speech, as explained. + +Section 3 + +3. To achieve human status one has to give charity, in the aspect of “naASeh (let us make) man” (Genesis 1:26) ; and it is written, “The name of the man with whom ASiti (I worked) today…” (Ruth 2:19). Just as [the subject] there is charity, here too it is charity, as is written in the Zohar (Introduction, 13b). In other words, it is by means of charity that one achieves the aspect of man, which is the aspect of speech, as explained above. +This is “with your mouth” (Deuteronomy 23:24)—this is charity (Rosh HaShanah 6a). For it is through charity that the mouth—i.e., speech, the aspect of human status, in the aspect of “Who gives man a mouth?”—is made. And charity, for the most part, comes about through trust, in the aspect of “Trust in God and do good” (Psalms 37:3). For if a person has no trust, he cannot give charity properly, because he will be afraid that he will be lacking that which he gives to charity. Thus, for the most part, charity comes from trust—that a person trusts in God that he will not lose out or lack in any way because of the charity. For ‘God will bless him on account of this…’ (see Deuteronomy 15:10). Thus it is that with trust, which is a product of the intellect, people give charity, which produces speech, as explained above. + +Section 4 + +4. {“My throat is parched, my eyes ache; I pine for my God” (Psalms 69:4) .} This is the aspect of “My throat is parched, my eyes ache.” That is, when the intellect is not perfect, the aspect of “my eyes”—i.e., the intellect—“ache.” Then one has no trust, as explained above. This is the aspect of “my eyes ache; I pine for my God.” As a result, “my throat is parched”—i.e., one does not have the ability to articulate speech, as explained above. However, when a person does have trust and gives charity, he is able to transform the sounds of the tones into words. +This is the aspect of “one is woken by the sound of the bird, and all the strains of music yiShaChu (are muffled)” (Ecclesiastes 12:4). Our Sages, of blessed memory, explain: all songs are like SiChah (conversation) to him (Shabbat 152a). That is, tones and songs are turned into conversation and speech, as explained above. +This relates to what they tell about the Baal Shem Tov, of blessed memory. He would hear words from the notes of a violin, for he would turn tones into words, as explained above. + +Torah 226 + + + +Section 1 + +That the wicked often sing songs of lament and depression is due to their being an aspect of the soul of the mixed multitude. The mother of the mixed multitude is LYLyT (Lilith), who meYaLeLeT (whines) constantly. They therefore produce songs of lament. +The reason people are generally drawn to these songs is because their nourishment comes from the aspect of “Leah’s eyes were weak” (Genesis 29:17). This is the aspect of dimmed sight, the aspect of me’orot (luminaries) lacking [a vav ]. As it is written, “Let there be me’orot” (ibid. 1:14)—spelled “missing.” This is Lilith (Zohar III, 234a). +In the main, song comes from the aspect of the tribe of Levi, who were conductors of song. They were descendants of Leah. When LeVi was born, it was said, “This time my husband yeLaVeh (will become attached) to me” (Genesis 29:34). For with the birth of Levi, who is the element of music (Zohar II, 18b), came attraction; that [her husband] would be attached and attracted to her. Therefore song, which evolves and descends from there—from the aspect of “Leah’s eyes were weak”—has the power to attract, as in, “This time [my husband] will become attached,” as explained above. +When people sing the aforementioned songs on Shabbat, they elevate them. For on Shabbat the OR (light) is completed, in the aspect of what our Sages, of blessed memory, said: Haughty strides remove <one five-hundredth of> the me’OR (light) of his eyes… and it returns with the nighttime kiddush (Berakhot 43b). Thus it is that the light is perfected on Shabbat, corresponding to, “They walk on [Shabbat] with unpretentious steps” (Shabbat Table Song). They elevate the aforementioned songs, which are nourished from dimmed sight, by means of Shabbat, which is the aspect of the complete rectification of sight, as explained above. + +Torah 227 + + + +Section 1 + +I heard [this lesson] in his name, which he told over in the name of another tzaddik who had lectured in a synagogue about why passersby tell the harvesters: “God will help!” +There are wicked people who are reincarnated in grasses that grow on roof tops. They have no spiritual elevation, because these grasses are not harvested. This is the aspect of “They will be like the grasses of the roofs… which do not fill the palms of the harvesters… and the passersby do not say, ‘God’s blessing <be upon you>’…” (Psalms 129:6-8). For they are not harvested, and no one says about them ‘God’s blessing’ when he passes by. They therefore have no spiritual elevation. +However, <about that> grain which they do harvest, <it is right to say,> “God’s blessing.” Through this it has spiritual elevation. + +Torah 228 + + + +Section 1 + +Know! when the Holy One takes note of a soul that is capable of getting people to repent and of making converts, then He Himself, as it were, seeks and arranges for that [soul] to have opposition. +This is because converts are not accepted in the messianic era or in the days of Shlomo (Yevamot 24b) on account of [Jewish] majesty. Under such circumstances they do not convert out of love, but rather because they witness the eminence of the Jews. [Sincere] GeRim (converts) are mainly those who convert at a time the Jews are suffering from poverty and oppression, as it is written (Isaiah 54:15), “who GoR (dwelled) with you”—in your poverty (Yevamot, ibid.). +It is therefore a necessity that someone who gets people to repent and makes converts suffer opposition, in order that he have no tranquility. For then, anyone who draws close to him is sincere; then he can make bona fide converts, not [converts who are] motivated by peace and contentment, as explained above. +This is the explanation of “Yaakov settled in the area of his father’s meguray (dwelling)” (Genesis 37:1). The Midrash states: “his father’s meGuRaY”—he made converts, as his fathers had (Bereishit Rabbah 84:4) ; as if it were written “miGiyuRaY (of the converts) of his father.” +This is the explanation of what our Sages, of blessed memory, said: “Yaakov settled”—Yaakov sought to dwell in tranquility, but he was beset immediately by aggravation regarding Yosef. That is, because Yaakov made converts, the aspect of “his father’s meguray,” he was unable to settle in tranquility—in order that the converts should be sincere. Had he had tranquility, he would not have been able to make converts, for converts are not accepted in the messianic era, as explained above. + +Torah 229 + + + +Section 1 + +Know! certain [types of] trees, when made into [wood for] beds, are propitious for bearing and raising children. The opposite is also true: there are those that are not propitious…. +This is hinted at in the verse, “The man kept asking about us and our birthplace” (Genesis 43:7). And it is brought in the Midrash: He even told us about the wood of our beds (Bereishit Rabbah 91:10). For, as explained above, the wood of the bed affects the favorableness of the conditions for childbearing. + +Torah 230 + + + +Section 1 + +Know! someone who has eyes to see, can see and recognize in the disciple’s face who his teacher is, provided he has at one time seen the teacher. This is because “A person’s wisdom enlightens his face” (Ecclesiastes 8:1). Thus it is that when the student receives his teacher’s wisdom, he receives [the features of] his face. +This is why a person should look at his teacher’s face when receiving his wisdom, as it is written, “Your eyes shall behold your teacher” (Isaiah 30:20). For the wisdom is in the face, as explained above. Therefore, as explained above, when someone looks at the student’s face, he is able to know who his teacher is. + +Torah 231 + + + +Section 1 + +At the time one says “u’tzva hashamayim lekha mishtachavim (and the heavenly host bows down to You)” (Nehemiah 9:6), it is worthwhile to pray for anything. This is because all medicines receive their potency from the celestial forces, they being the heavenly host. Each one [of the heavenly bodies] transmits energy to the herb and grass related to it. From them the herbs and grasses receive the potency to cure. Thus, when one is in need of a cure, various of the celestial forces come together—this one transmitting energy to this grass, that one transmitting energy to another grass, and so on—and they all unite to form a healing compound. +It is therefore good to make a request of God when saying “and the heavenly host…”—for they all come then to bow down and offer praise to God—that God should order them to infuse the energies needed to cure him into a piece of bread or into some other thing, so that he will be spontaneously healed. Amen, may it be His will. + +Torah 232 + + + +Section 1 + +When a person says, “Praise God from the heavens… Praise Him, all His angels. Praise Him, all His hosts…” (Psalms 148), he is calling all of them and commanding them to praise God. Thus, it is fitting that this stir a person to pray with heartfelt concentration, since he is inviting all the worlds to praise and extol the Holy One. + +Torah 233 + + + +Section 1 + +When a person is besieged by bad thoughts and fantasies, but remains steadfast and strengthens himself to overcome them, the Holy One has great pleasure from this. It is very precious in God’s eyes. +This is analogous to kings who at times, for a special occasion, would be entertained by allowing creatures to battle one another [for sport]. They would stand and watch, and would greatly enjoy the combat. Similarly, thoughts come from the aspect of chayot (creatures). Holy thoughts are the aspect of pure creatures, while bad thoughts are the aspect of impure creatures. It is Divinely ordained that they be allowed to battle one another. And the Holy One has great pleasure when a person overpowers the impure creatures and defeats them. +The rule is that it is absolutely impossible for a person to have two simultaneous thoughts. Therefore, it is easy to drive away bad thoughts by sitting and doing nothing—i.e., by not thinking that thought, but thinking some other thought; [a thought] of Torah or Divine service or even business. For, no matter what, it is impossible for two thoughts to exist together. As has been explained elsewhere, it is unnecessary to struggle or shake one’s head every which way in order to drive away bad thoughts, because this does not help at all. On the contrary, it makes them stronger. Rather, a person should pay no attention to them whatsoever, but continue to engage in what he was doing: Torah, prayer or business. He should not look over his shoulder, at all. In this way [the thought] will pass on its own. + +Torah 234 + + + +Section 1 + +Know! telling stories of tzaddikim—i.e., of what happened to them—is a very great thing. Through this one’s mind is purified. +However, it is impossible to tell stories of the tzaddikim unless one is able to imitate God; that is, he can separate between light and darkness, as God can, as it were. For parallel to every story of a tzaddik there is evil—i.e., there is a parallel story about the wicked, as similar things happened to them. +For example, we find that Pinchas performed a great feat by flying in the air. Parallel to this is a deed of someone wicked: Bilaam, too, flew in the air. There are other examples as well, for evil mirrors good. +The difference is [discernible] only to someone who can distinguish between light and darkness. Such a person knows the extent of the distinction and difference between the deeds of the tzaddikim and the deeds of the wicked. The former come about through the side of holiness, by means of his prayer, as it is written concerning Elisha, “Tell me, please, of the great things [Elisha has done]” (2 Kings 8:4)—i.e., he performed miracles through prayer (Megillah 27a). However, the deeds of the wicked come about through machinations, magic or other means of the Other Side. Thus it is that the essential difference is known only to someone who knows to differentiate between light and darkness, namely, between good and evil. +And even someone who does not have this knowledge to differentiate [between light and darkness] but does have complete faith, in that he believes that the difference between them exists, he too can tell stories of the tzaddikim. However, his faith must be a complete and very clear faith, such that because of his faith it seems to him as if his eyes see the very thing he believes in; the aspect of hidden and revealed, as is brought elsewhere. +This is what is brought in the Midrash: “to separate the light from the darkness” (cf. Genesis 1:5, 14). “Light”—these are the MAaSeY (deeds) of the tzaddikim; “darkness”—these are the deeds of the wicked (Bereishit Rabbah 3:8). That is, MaASiYot (stories) of tzaddikim are the aspect of light, and, conversely, stories of the wicked are the aspect of darkness. Someone who can differentiate between light and darkness can tell stories of tzaddikim, as explained above, and this causes his mind to be purified. +He is also spared misfortune. This is because a confused mind is the aspect of constricted consciousness, from which comes misfortune, because constricted consciousness is the aspect of judgments. However, telling stories of tzaddikim is the aspect of expanded consciousness, as it is written, “Tell me, please, of the great things”—the aspect of “the great light” (Genesis 1:16). +Through this he purifies his mind from evil thoughts, which stem from constricted consciousness; and through this he mitigates the misfortune and judgments, all of which are from the aspect of constricted consciousness, as explained above. + +Section 2 + +2. One also has to know how to tell the story, because in each story there is restriction. In addition, when a person wants to purify his mind by telling a story about the tzaddik, then the story and the telling, which is speech, become thought for him. And certainly this tzaddik about whom he tells must be greater than himself, so that for him the stories about this tzaddik are in the aspect of thought. He must therefore know of whom to tell and how to tell. +Then, his mind is purified and he can ascend to the World of Thought. This is called elevating the worlds. +For thought is very exalted, and someone who wants to enter the World of Thought must remain silent. Even if he speaks proper words at that moment, he loses the thought. This is because thought is a very exalted thing, which even proper words can nullify. This is the aspect of “Be silent! This is the way it has arisen in thought” (Menachot 29b)—to ascend to thought one must be silent. Even with being silent, not speaking at all, there are nonetheless disturbances that confuse thought and distract it. This is why purifying the mind is necessary, and this is achieved through storytelling, as explained above. + +Section 3 + +3. Now the way to merit this, to be able to imitate God and separate light from darkness, as explained above, is by means of Providence—i.e., one must transcend the natural order, this being the aspect of holiness generally. One merits this through the Land of Israel, for the Land of Israel is the most inclusive of all types of holiness, because all the ten types of holiness are there. +Therefore, it is said of the Land of Israel, “God your Lord tamid (always) keeps His eyes on it” (Deuteronomy 11:12). There is only Providence there, the aspect of “Look down from Your holy abode” (ibid. 26:15). +And this is: “ShiViti (I place) God before me tamid (always)” (Psalms 16:8). That is, when I want to lehaShVot (liken) myself to and imitate God, as explained above, then “before me tamid”—i.e., the aspect of the Land of Israel. As it is written in the Midrash: “tamid” is nothing other than the Land of Israel, as it is said, “God your Lord tamid keeps His eyes on it.” + +Section 4 + +4. Know, too, there is a Holy Name used when we want to appoint a king. This Holy Name is KMH, an acronym of “Hashkifah Mimaon Kadshekha (Look down from Your holy abode).” And this is the aspect of “He deposes kings u ’meHaKeiM (and establishes) kings” (Daniel 2:21). This is also what was said in connection with Yosef: “when suddenly my sheaf KaMaH (stood up)” (Genesis 37:7). + +Torah 235 + + + +Section 1 + +Know! someone who slips and falls while walking, and as a result people laugh at him and he is embarrassed because of this, this came about because he degraded the joy of yom tov (the festivals). For a festival is called both regel and moed. As a result of his having degraded the joy of yom tov it becomes regel moad (a shaky leg). Therefore, his leg gave way and he fell. +The laugh that people have [at his expense] is the aspect of the fallen joy that comes from degrading the joy of the festivals. Therefore, he is embarrassed. For idol worship is called shame, and someone who degrades the holidays is considered to have worshipped idols (Makkot 23a). He therefore suffers shame. +Sometimes, [the fall] serves as his atonement. At other times, he is not atoned thereby; rather, it serves him as a reminder to repent. + +Torah 236 + + + +Section 1 + +Someone who serves as a rabbi properly and sincerely, thereby merits attaining prominence towards the end of his life. Whatever is considered greatness in that generation is the greatness to which he rises. For example, in this generation, in which the main prominence and honor are to be considered a famous tzaddik, he merits at the end of his life being accepted as a well-known personage. Even though this is really not the case—he is in fact just an ordinary, kosher Jew—they give him his reward before he leaves the world. And afterwards…. + +Torah 237 + + + +Section 1 + +The essence of melody and musical instruments was brought into the world by Levi, as is brought in the Zohar (II, 19a), that the essence of melody is from the side of the Levites. This is what Leah said, “This time my husband YeLaVeh (will become attached) to me” (Genesis 29:34). At that time, LeVY was born; through him the aspect of melody and musical instruments came into the world. Certainly “this time my husband will become attached to me,” for the joining of two things is by means of melody and musical instruments. Understand this. +And this is the aspect of the musical instruments that they play at a wedding. +“Sarim Redafuni Chinam (princes have persecuted me for no reason)” (Psalms 119:161). The initial letters spell RaChaSh (fee). {This is a quip that [Rebbe Nachman] made about himself. They used to give him the rachash that was due the official rabbi. Once, we were with him at a wedding in the town, and he discussed the aforementioned matter of the musical instruments that they play at a wedding. (For this was [the Rebbe’s] way in holiness: a majority of the time he would teach Torah relating to that which was being done or said at the time, as is explained elsewhere.) When people mentioned to him the rachash that was due him, he responded by saying, “I certainly deserve RaChaSh—Sarim Redafuni Chinam .”} + +Torah 238 + + + +Section 1 + +When two people disagree about some issue, and a third person comes along, even if he has no idea what the issue is, he will be inclined to side with one more than with the other. This is because the one [with whom he sides] is closer to his root than the other one. For it is certainly impossible that they should be identical in their relation to him, since no two people are identical. This being the case, one is certainly closer, and this is what causes him to side with that one. Understand this. + +Torah 239 + + + +Section 1 + +Contention makes it is impossible to speak. For in the main speech stems from peace, as it is written, “I will now speak peace” (Psalms 122:8). It is therefore necessary for each person, prior to praying, to accept upon himself the positive commandment to “Love your neighbor as [you love] yourself” (Leviticus 19:18), so that as a result of there being love and peace, he is then able to speak in prayer. +However, when there is no peace and there is contention, it is impossible to speak. Therefore, even if one person wants peace, but there are those who oppose him, then despite [his desire for peace], the peace is not perfect. Consequently, it is impossible to speak and pray, even though he is a man of peace, since there are those who oppose him. {“I am peace. Yet, how can I speak? They are for war” (Psalms 120:7) .} +This is what King David, may he rest in peace, said, “I am peace.” I am a man of peace, and were it up to me, I would be at peace with everyone. Nevertheless, “How can I speak? They are for war.” That is, even though “I am peace,” it is nevertheless impossible to speak because of the war and the dispute they wage against me, as explained above. + +Section 2 + +2. And note: all words stem from peace, as explained above. This being the case, one who is in the aspect of peace is capable of knowing the speech of all people, just like the Holy One, Who is called “Peace.” For He knows the speech of the entire world, as it is written, “and He tells man what he has spoken” (Amos 4:13). For all words come from peace, as explained above. +Hence, the letters ShaLOM (peace) are an acronym of “U’magid L’adam Mah Seichoh (and He tells man what he has spoken).” + +Section 3 + +3. All speech comes from heat. Someone who has a lot of warmth speaks a great deal. Conversely, someone who has become cold and has no warmth, is unable to speak. This is because speech stems from heat, as it is written, “My heart is hot within me. A fire rages in my utterances, [when] I speak with my tongue” (Psalms 39:4). This is the flame of fire…. + +Torah 240 + + + +Section 1 + +All bounty and all things come only from the true tzaddik. Therefore, when someone is close to the true tzaddik, he can easily receive that which he needs, whether it be wealth or children. However, if someone is far from the tzaddik, then it comes to him with great difficulty. For every person receives wealth or children according to his mazal, and the mazal receives the bounty from the tzaddik because it is from there that all bounty comes. +Therefore, when someone is distant from the tzaddik, the mazal has to exert great effort in order to receive the bounty from the tzaddik, on account of his being distant from [the tzaddik]. We consequently find many variations in this. Sometimes wealth comes to a person and he dies as a result, the wealth remaining for the heirs. And sometimes, he dies as a result of receiving the wealth, and also loses it. There are many such variations. +It is analogous to the following: A person wants to lift a heavy load. He exerts all his strength in order to lift the load because it is very heavy. Sometimes he lifts the load, but as a result of the effort that he exerted his innards are wrenched out of place such that he dies. Even so, it is still possible that the load remains in his grasp. Yet sometimes, because of the dislocation inside of him, the load, too, falls from his grasp. Thus it is that he died as a result of lifting the load, and the load as well did not remain with him, even for his children. So, too, in the aforementioned case: since the mazal has to exert itself in order to receive the bounty from the tzaddik—on account of his being distant from him—many variations can result, as explained above. +However, when someone is close to the tzaddik, then the mazal does not have to exert itself, because the person is close to him. +Despite this, it may occasionally happen that a person draws close to the true tzaddik and because of this loses the wealth. Know! this is a result of his having seen something precious [and] very lofty; “and although he might not see, his mazal sees” (Megillah 3a). As a result of the mazal having seen something precious and very lofty, it throws away his wealth. This is similar to someone carrying a load of copper who sees gold and precious jewels. He throws away everything and runs to grab the precious goods. So, too, as a result of his having drawn close and seen [something] more precious than fine gold and pearls, the mazal unceremoniously discards the wealth. +How much more so, when a person is himself worthy of feeling that closeness to the tzaddik is more precious than all the riches of the world. In that case he pays no attention to money and has no desire whatsoever for wealth. + +Torah 241 + + + +Section 1 + +When there are judgments, God forbid, then the Attribute of Judgment would destroy a person, God forbid. However, the Attribute of Judgment is incapable of destroying totally, as our Sages, of blessed memory, said: [God’s] arrows are consumed, but [the Jewish people] are not consumed (Sotah 9a). +Humans, however, are capable of destroying each other totally, God forbid. Therefore, when there are judgments against a particular person, God forbid, and some other person comes forward to oppose him, the Attribute of Judgment departs from him. This is because they prefer that revenge be taken from him by a human being, for [humans] have [greater] capability, as explained above.<This is what King David, of blessed memory, prayed: “Let us fall into God’s hand”—because the Attribute of Judgment cannot destroy totally—“but let me not fall into the hands of man” (2 Samuel 24:14), as explained above.> +Hence, someone who is a great tzaddik and is overseeing the rectification of the world will, on occasion, intentionally oppose another tzaddik in order to remove from him the Attribute of Judgment, for they rely on him to extract greater revenge. However, afterwards, he acts with compassion and makes no trouble for the other tzaddik. + +Section 2 + +2. This is the explanation of “Pinchas, the son of Elazar… turned away My anger… by taking revenge for My sake that I did not destroy [the Jews]” (Numbers 25:11). That is, Pinchas turned away God’s anger and removed the Attribute of Judgment from Israel by assuming the mantle of vengeance to take revenge against them. The judgments therefore ceased, as explained above. The reason for this is that the judgments are unable to destroy [someone totally, and] so they prefer it when a human being wishes to seek revenge, as explained above. +This is the explanation of “I did not destroy the Jews with My vengeance” (ibid.). That is, with this the Torah informs us of the great favor that Pinchas did for the Jews by taking revenge for the Holy One and assuming the mantle of vengeance to take revenge against them. With this, he did them a great favor. The reason [it was such a great favor] was “so that I did not destroy the Jews with My vengeance.” That is, “with My vengeance,” with My Attribute of Judgment, I did not destroy the Jews because the Attribute of Judgment does not have the ability to destroy, as explained above. +However, when a human being takes revenge, he is capable of destroying totally, God forbid. Pinchas thus did an amazing favor for the Jews by assuming the mantle of vengeance to take revenge against them. It was this that weakened the force of the judgments against the Jews, by getting [the judgments] to think that Pinchas would take greater revenge, on account of Pinchas being human, with the ability to inflict greater revenge [and even] to destroy totally, God forbid. +Thus, it was through this that “Pinchas turned away My anger” and removed the Attribute of Judgment, as explained above. However, Pinchas was in fact a most compassionate person, and afterwards certainly eased the judgments from [the Jews]. <That is, Pinchas transposed the word “ChaMaTI (My anger)” into “MaChiTI (I have wiped away) your sins like a cloud” (Isaiah 44:22) .> + +Torah 242 + + + +Section 1 + +Know! there is an aspect of Arikh Anpin in the kelipah (forces of evil). Someone who meets a woman from this aspect will find it very difficult to be saved from an improper thought. Even if he closes his eyes, she will be in front of him, no matter in which direction he turns. This is because she is the aspect of Arikh Anpin of the kelipah, they being “long faces.” Therefore, in whatever direction he turns, she will be in front of him. +Know, too, that charity is a segulah (preternatural remedy) and helps greatly to be spared from lustful thoughts. However, it is nevertheless forbidden to rely on this so as to mingle with women and to converse excessively with them, God forbid. It is just that it is not as harmful to him. This is the explanation of “treat the poor as members of your household, and do not converse excessively with the woman” (Avot 1:5). That is, even though you are charitable and the poor are as members of your household, still, do not converse excessively [with women]. +However, the prohibition is only not to overdo it, whereas that which is necessary will not harm him. This is accomplished by [giving] charity, which saves from lustful thoughts—the aspect of the highest source of impurity, the aspect of a corpse. Charity protects against them, in the aspect of “Charity saves from death” (Proverbs 10:2). God save us. + +Torah 243 + + + +Section 1 + +Know! there is a very great tzaddik whose holiness the world is unable to bear. Therefore, he keeps himself very hidden, so that people do not detect in his behavior any special holiness or asceticism. This is due to the great extent of his holiness. +This is the aspect of “All the songs are holy, and Song of Songs is the holiest of the holy” (Yalkut Shimoni #960). Thus it is that Song of Songs is very holy, much more so than the rest of Scripture. +Now, we find that King Shlomo, of blessed memory, authored three books: Proverbs, Ecclesiastes and Song of Songs. And in fact, both Proverbs and Ecclesiastes are brimming with moral reproof and God-fearingness. We find in them the words “holiness” and “purity” any number of times. On the other hand, in Song of Songs no words of holiness and purity whatsoever are to be found. Go, see for yourself, that in the entire book of Song of Songs there are no holy or pure words. +This, that we do not detect any holiness there, is due to its awesomely great holiness. Therefore, there are no words of holiness and purity found in it at all. + +Torah 244 + + + +Section 1 + +When a person has contact with gentiles—i.e., he has business dealings with them—he must protect himself very well so that it does not harm him. For it is quite easy for him to be caught in their snare, God forbid; to sever himself from his level of Judaism. Is it not enough [of a danger] for a person that he is in this lowly world, in which angels are incapable of withstanding the [temptations of this] world? For so we find, that angels once came to this world and stumbled greatly (Zohar I, 58a). +However, the fact is that Jews are stronger than angels. They are capable of remaining firm in this world, overcoming this world and clinging to the Blessed Creator. But to also have contact with gentiles is extremely difficult. Therefore, he has to protect himself very well, to be steadfast, immovable from his level of propriety and his Judaism. + +Torah 245 + + + +Section 1 + +Know! there are chambers of Torah. When someone who is worthy of them begins to innovate in Torah, he enters these chambers and passes from chamber to chamber and from chamber to chamber. For in each and every chamber there are any number of entrances to other chambers; and from these other chambers, as well, to other chambers. He enters and strolls about in all of them, gathering from there treasures and exceedingly precious and delightful trove. Fortunate is his lot. +Know, however, that a person has to be very careful not to fool himself, for one does not quickly merit this. The reason is that there are numerous innovations that do not come from there, but rather from the Chamber of Exchanges, because “God made one to contrast the other” (Ecclesiastes 7:14). And even though it may seem to the person to be a very lofty insight, nonetheless, there, too, there are beautiful innovations that appear to be insights. +In this, as well, there are many aspects. For example, when people write the word adam (human being), they know it refers to the human form. Yet, it is nothing more than a mere hint, because the writing contains nothing of the human form. There are also those who draw a picture of a human being on paper, in which case the human form is somewhat more apparent. And there are those who carve a human form out of wood, in which case the human is even further manifest. Even so, this is still not a real human being. Only the person himself is a bona fide adam. +Likewise, there are many Torah innovations that are merely like a notebook, like just writing the word adam. For the Torah is the aspect of adam, as it is written, “This is the Torah: adam” (Numbers 19:14). There is also someone who goes deeper than that, but even so this is not adam, as explained above. Only when one is worthy of the Torah itself—this is the bona fide aspect of adam. +This is the explanation of “This is the Torah: adam .” Specifically “This is the Torah”—i.e., only this genuine Torah is the aspect of adam. + +Section 2 + +2. Know, too, that each person, before he can attain a true insight of Torah must, of necessity, pass through the Chamber of Exchanges. Yet, the rule is that he must never misjudge himself and presume that he has already come to the accurate insight. For if he presumes that, he will remain there, God forbid. On the other hand, if he is aware that he has not yet begun to enter the true chambers of Torah, then he will strengthen himself in his devotions, pray more and incessantly until the gates of holiness are opened for him in truth. Then he will see the difference. +And even if he has performed devotions, fasted and mortified himself for God and afterwards merited innovations, nonetheless he should not be content with this, presuming that they are the aforementioned insights of truth. The reason is that attaining even the illusions of the Chamber of Exchanges requires devotions and fasts. +There is even an example of this from the temptations of this world. For instance, when a comedy is staged, there is someone who goes about announcing and describing all the scenes in the comedy. Now, while it is a pleasure to listen to this, this is nevertheless not the actual comedy. Similarly, when one comes to the theater where the comedy is being staged, there are posters with scenes of what will take place there. This too is not the actual thing. Once inside, a buffoon gets up and acts like a monkey; everything that the comedian does, he mockingly imitates. This too is not the actual thing. Rather, the essence is the comedy itself that is performed there. The moral is likewise self-explanatory. For there is a person who thinks he has entered deep within, but who stands totally on the outside; he has not begun to attain a true insight. +Yet the very great tzaddik, even though he merits attaining great perceptions of God in truth, he nevertheless considers them as naught due to the great extent of his recognition of the Blessed Creator’s greatness. Therefore, he constantly strives and spurs himself on, [hoping] that God will begin to show him the light of Torah, as if he had never in his lifetime begun to attain anything. + +Torah 246 + + + +Section 1 + +Occasionally, it is necessary for a person to have pride, as it is written, “He also took pride in [following] God’s ways” (2 Chronicles 17:6). This is as beneficial as fasting. For when someone must achieve an insight or ascend to some spiritual level, it is necessary to forget his earlier wisdom. As we find, Rabbi Zeira fasted in order to forget the Babylonian Talmud (Bava Metzia 85a). This is because he had to achieve an even greater insight—i.e., the Torah of the Land of Israel. And pride helps, like the aforementioned fasting. The reason is that pride too causes him to forget his wisdom, as our Sages, of blessed memory, said (Pesachim 66b): Anyone who is prideful, his wisdom leaves him. +However, this requires added wisdom, because pride is certainly a very serious prohibition. If he truly becomes prideful, his wisdom will certainly leave him entirely and he will not achieve the insight, but become a bona fide fool. Therefore, he must have abundant skill for this, [to know] how he should behave such that he has pride only so that he might forget the earlier wisdom he needs to forget, as explained above, and despite this be a truly humble person. + +Torah 247 + + + +Section 1 + +It is brought in the holy Zohar (III, Raaya Mehemna, p.27b): The teiku (unresolved issue) spoken of in the Talmud is an aspect of a lack of tikkun (rectification)—i.e., the Nun of TIKkUN is missing, so that it becomes TeIKU. +And know! when this elongated nun is missing from the tikkun so that it becomes teiku, then it is made low and is bent over. This creates the aspect of KINOT (lamentations), which has the same letters as TIKkUN just that the nun is bent over. May God redeem us, and the kinot be transformed into tikkun to rectify the aforementioned teiku. + +Torah 248 + + + +Section 1 + +Know! telling stories of tzaddikim is a very great thing. By means of stories about the tzaddikim the heart is woken and inspired with a great arousal for God, with a very powerful yearning. This is due to the impression made by the devotions of that tzaddik of whom we tell. This impression is aroused at the time we tell of the tzaddik, and it awakens a great arousal for God. + +Torah 249 + + + +Section 1 + +Strength is for the most part in the heart. When someone’s heart is mighty and he is not afraid of anyone or anything, he is able to perform awesome acts of strength and be victorious in battle because of his heart’s might and force—that he has no fear, and charges into the thick of the battle. +This is the aspect of “Who is strong? The one who conquers his evil inclination” (Avot 4:1). This is likewise the aspect of the strength of Shimshon, of whom it is said, “God’s spirit began to move him in the camp of Dan, between Tzorah and Eshtaol” (Judges 13:25). In those places God’s spirit came over him and he donned strength. That is, he received might and forceful strength in the heart, and through this performed awesome acts of strength. + +Torah 250 + + + +Section 1 + +Know! all manner of suffering and all afflictions are due only to a lack of daat. For someone who has daat, and so knows that everything is by Divine Providence, <certainly> experiences no affliction and feels no suffering, because “God has given; God has taken away” (Job 1:21). +And although there are afflictions that we cannot help but feel, for example the afflictions caused by the [body-soul] compound—such as the affliction caused by the soul’s departure from the body; this being also the affliction of a person who is sick, which stems from the soul beginning to separate from the body, and since the soul is <compounded> with the body through a firm and powerful bond, he cannot help but feel the affliction at the time of separation—nevertheless, the afflictions are very mild, and are bearable when one knows with a clear daat that everything is by Divine Providence. All the more so, other forms of suffering and affliction, which a person does not feel at all when he possesses daat, as explained above. +Thus, in the main, the suffering of the afflictions stems from their taking the daat away from him in order that he should feel the affliction. + +Section 2 + +2. And this, in the main, is the suffering that Israel experiences in the exile, all because they have fallen from daat and attribute everything to nature, <coincidences> and fortune. Because of this they experience suffering and affliction, as explained above. This happens to them because they live among the <nations> and have learned from them; because they see fate smiling upon them, while the Jewish people are despised and lowly. They therefore learn from them and attribute everything to nature and coincidence, and because of this itself they experience affliction. For if they had the daat that everything is by Divine Providence, they would experience no affliction whatsoever, as explained above. +In truth, Israel is above nature. However when they sin, God forbid, they become subject to nature, like the <nations>, who are subject to fate and nature. Then, they experience exile and suffering, God forbid. And in the main, their suffering and exile are due only to this itself—that they lack daat, and attribute it to nature. +And when the Holy One wishes to show compassion for the Jewish people and save them from their exile, and put an end to the <nation> oppressing them, He then infuses them with Providence, thus subduing and eliminating the nature and fate that obliged Israel to be under their control. Thus He <destroys the nation> that oppresses them, and the Jewish people ascend above them by means of Providence. + +Section 3 + +3. Know, too, that He draws this Providence from the world’s end, for in the Future, at the End of Days, nature will be eliminated entirely. There will not be anything but Providence alone, as it is written (Isaiah 51:6), “For the heavens vanish like smoke, the earth wears away like a garment”—i.e., nature, which is governed by the fixed movements of the stars and constellations, will be voided. This is the meaning of “vanish”—i.e., all the constellations will be <eliminated> and jumbled, such that there will be no fate, just Providence alone. Then, Israel will be on top. +Therefore, now as well, when the Holy One wishes to put an end to some <nation> and that Israel should be on top, He infuses them with Providence from the world’s end, when there will be nothing but Providence. And by means of this Providence the Jewish people ascend, and an end is made of the <nation> that oppressed them. This is the aspect of “The end… the end is coming” (Ezekiel 7:6)—i.e., when the Holy One wishes to <put an end to a nation>, He then draws Providence from the Final End, as explained above. + +Section 4 + +4. Prayer is the aspect of Providence, <the aspect of> transcending nature; for the natural course dictates a certain thing, and prayer changes nature’s course. This is the aspect of greatness, the aspect of “For what nation is so great that they have God so close to it, as God our Lord is, whenever we call upon Him?” (Deuteronomy 4:7). This is our greatness, that God hears our prayers and changes the natural order by means of His Divine Providence. As it is written (2 Kings 8:4), “Tell me, please, of the great things Elisha has done”; and as our Sages, of blessed memory said: That which Elisha accomplished, he accomplished through prayer (Megillah 27a). Thus it is that prayer, which is the aspect of miracles and Providence, is the antithesis of nature—this is the aspect of greatness. + +Section 5 + +5. This is the explanation of what the necromancer answered Rav Ketina: What is an earthquake? At the time the Holy One remembers His children, that they are living in suffering among the <nations>, He sheds two tears into the Great Sea, and His voice is heard from one end of the world to the other (Berakhot 59a). +That is, when the Holy One recalls that they are living in suffering among the <nations>—specifically among the <nations>, for this is the crux of the suffering, that they reside among the <nations> and have learned from them, so that they have fallen from daat and attribute <everything to nature and fate>. This is the essence of their suffering, as explained above. +And this is “He sheds [two] tears…”—i.e., He infuses them with Providence. For tears are the aspect of Providence, as our Sages, of blessed memory, said concerning the verse “The clouds return after the rain” (Ecclesiastes 12:2)—this is the vision, which is diminished after crying (Shabbat 151b). Thus it is that tears take away a portion of the vision, and the vision is drawn into them. Hence the tears are elements of Providence and vision, because tears take away the vision, as explained above. +This is: He sheds two tears—He draws the elements of Providence. +into the Great Sea—This is the aspect of the <nations> that rule over the Jews, the aspect of “but the wicked are like the troubled sea” (Isaiah 57:20). This then produces the aspect of greatness/Providence, the aspect of prayer, which is great, as explained above. And this is: +His voice is heard from one end of the world to the other—That is, He draws Providence from “one end of the world,” from the Final End, “to the other end”—to put an end to the <nation that rules over them>, corresponding to “The end… the end is coming,” as explained above. + +Section 6 + +6. This is the aspect of tears <shed> at a time of suffering. On account of one’s experiencing affliction and suffering, he therefore needs the aspect of Providence in order that he might be saved, as explained above. This is why we shed tears, in order to draw through them the elements of Providence and vision. This is because Providence and vision are drawn into the tears, in the aspect of “‘The clouds return after the rain’—this is the vision, which is diminished after crying.” That is, they lessen the sight and take away a portion of the vision. Thus it is that vision is drawn into the tears, as explained above. + +Section 7 + +7. And this is the aspect of “Chizkiyahu wept a great deal” (Isaiah 38:3), which was said when he took sick. Specifically “wept a great deal,” for he infused the weeping with vision and Providence, which are the aspect of greatness/prayer, etc., as explained above. +This is also what was said of David when he wept about his suffering: “until David [had wept] a great deal” (1 Samuel 20:41)—his weeping reached the aspect of Providence, the aspect of greatness, as explained above. This is because through Providence we are saved from all manner of suffering and afflictions, as explained above. + +Torah 251 + + + +Section 1 + +Know! as a result of conflict, namely dispute, upstanding people entertain the thoughts of the wicked—i.e., the heretical thoughts that affect them because of this. The rectification for this is to hand over the conflict to God, that God should fight the battle. Through this one nullifies the aforementioned thoughts of the wicked. +Know however, that as a result of their charity, their thoughts are able to prevail even if one hands over the conflict to God. For there are charities that the wicked give. As we find, even kings <of the nations> give charity and do kindness, as it is written (Proverbs 28:8), “[he] amasses it for the one who will benefit the poor,” as Rashi explains; see there. + +Section 2 + +2. Know, too, that a man of truth—this is someone who is as impeccable and meticulous in observing the commandments [in private], between himself and his Maker, as he is when observing the mitzvah in the presence of human beings; for this is the aspect of truth, in that everything is one for him, whether he does the mitzvah before God or he does it in the presence of human beings—this man of truth is able to draw all the charities to himself. This is because the aforementioned charity performed by [the wicked] remains far from them and is not with them. For it is charity’s nature to draw itself to truth, and since they are far from truth, the charity is far from them. Yet, this man of truth draws all the charities to himself, for charity is drawn only to the truth. +This is the aspect of “and charity will stay far away, for truth has stumbled in the street” (Isaiah 59:14). That is, the reason charity stays far away is because truth has stumbled in the street. Since there is no truth, charity is therefore far away from them, as explained above. +And this is as it is written (Deuteronomy 6:25), “It will be our charity when we safeguard and observe this entire mitzvah before God our Lord, as He has commanded us”—i.e., when we possess the aspect of truth. For safeguarding and observing all the commandments before God alone, in every detail, just as one does in the presence of human beings—this is the aspect of truth, as explained above. +This is: when we safeguard and observe this entire mitzvah before God our Lord, as He has commanded us…—Specifically “before God our Lord”—i.e., we are careful to observe all the commandments that are solely before God, between ourselves and our Maker, with all the details and particulars. +And this is: as He has commanded us—That is, with all the details, as God has commanded us—i.e., the aforementioned aspect of truth. That also when a person observes the mitzvah solely before God, he is meticulous about all the details, etc., as explained above. +And then: It will be our charity—Specifically “our”—i.e., we draw all the charities to ourselves, for it is charity’s nature to draw [itself] to truth, as explained above. +Thus it is that when the man of truth draws the charities to himself, [the wicked] then lack charity’s power and their thoughts are unable to prevail, as explained above. + +Section 3 + +3. That charity is drawn to truth has to do with charity being the aspect of truth, for truth is one. This is because one is only one—“Before one, what do you count?” (Sefer Yetzirah 1:7). And if there is a second, etc., there is no longer one. +Similarly, the truth is only one. For when we speak the truth about something, only one thing can be said—i.e., the truth as it is. But it is possible to speak many falsehoods about a thing, as explained elsewhere {above, Likutey Moharan I, 51. See what is explained there, that of a silver vessel only one true statement [about its substance] is possible— i.e., just that it is a silver vessel. However, if one wants to make a false statement, there are many things that can be said. It could be said that it is a gold vessel, or a copper one, or any other designation. The same applies to all the things in the world. One can speak the truth only by saying the one thing that is, whereas falsehood is manifold, as explained above. Thus it is that the truth is one. See there for additional remarkable points on the topic of truth being one.} +Hence, the Holy One, the Torah and Israel are entirely one. For God is truth, his Torah is truth, and Israel is truth. And since they are all truth, all are one. This is because in truth there are no changes, as it is written (Malachi 3:6), “For I, God, have not changed; and you, the house of Yaakov, have not ceased to be.” For God is truth; He is one, without change, Heaven forbid, as explained above. Change is applicable only to those that receive, the changes that take place being commensurate with the recipient. In God, however, there is no change, Heaven forbid. +This is the aspect of the sun. The sun is exclusively uniform energy, while change occurs in the recipients. For there are a number of changes that come about by means of the sun, for example: melting and hardening, cooling and heating, as well as the other processes, as explained elsewhere. This is due only to the recipients, as when the sun shines on wax and melts it. This is because wax is not really hard, and so the melting process occurs in it. The same is true of the other processes. The sun, however, is exclusively uniform energy. +And this is the aspect of charity, which is the aspect of sun, of truth, as explained above; the aspect of “But a charitable sun will shine upon you who fear My Name” (Malachi 3:20). This is what our Sages, of blessed memory, said: “K’room (That which is exalted) is degraded by the sons of man” (Psalms 12:9)—once a person is dependent upon others, his face changes to various colors (Berakhot 6b). This is because charity produces various changes, all of which are due only to the recipients. However charity, which is the aspect of truth/sun, is exclusively uniform energy, in which there is no change, as explained above. +The change occurs only in the recipients, whose faces change to various colors. There is one whose face changes due to pride, in that it is not fitting that he should be dependent upon others; and another due to humility, in that he is dependent upon others. And there is one whose face changes due to joy; he rejoices that they give him [the charity]. In this, too, there are differences, for there is one who rejoices greatly that they give it to him. Thus it is that the changes occur only in the recipients—each one’s face changing according to his aspect, as explained above. Charity, however, is exclusively uniform energy, for it is the aspect of truth/sun and therefore draws itself to truth, as explained above. +Thus, of Yaakov—who is the aspect of truth, as it is written (Micah 7:20), “Ascribe truth to Yaakov”—it is said (Genesis 32:31), “The sun shone for him”—i.e., the aforementioned “It will be our charity.” This is because the sun is the aspect of charity, as explained above: “But a benevolent sun will shine upon you who fear My Name.” That is, by means of the truth Yaakov was able to draw to himself all the charities, which are the aspect of sun, and cause them to shine on him. This is: “The sun shone for him”—specifically “for him,” the aspect of “It will be our charity,” as explained above. + +Section 4 + +4. In the Talmud [we find]: It once happened that there was such a dispute in the study hall that in their anger they tore a Torah scroll. [Rabbi Yosi ben Kisma] said: “It would surprise me if this house does not become a place of idolatry” (Yevamot 96b). We can conclude from this that dispute leads to idolatry and heresy. This is as it is written (Psalms 140:3), “They devised evil in their hearts; all the time stirring up wars”—due to wars, namely dispute, “They devised evil in their hearts.” This brings to evil thoughts, namely heresy, as explained above. +The rectification for this is to hand over the conflict to God, that God should fight the battle, as mentioned above. This is the aspect of silence—i.e., he has to keep his silence with them, but rather rely on God, that He will battle on our behalf. This is the aspect of “God will battle for you, but you must remain silent” (Exodus 14:14). And as a result of this silence, the thoughts ascend, for the evil thoughts of heresy are nullified, as explained above. This is the aspect of “Be silent! This is the way it has arisen in thought” (Menachot 29b)—by means of silence, the thoughts ascend, as explained above. +{“On my back chorshu chorshim (plowmen plowed), they lengthened maanitam (their furrow)” (Psalms 129:3) .} Yet, if [the wicked] also keep silent, they can, God forbid, undermine the rectification that is made through his silence. This is the aspect of “On my back ChoRShu ChoRShim”—this suggests silence, the aspect of “and you taChaRiShun (must remain silent).” In other words, their silence ascends on his back, as explained above. Thus, “they lengthened maANiTam”—this is the aspect of their TZeDaKah (charity), the aspect of “my TZiDKati (truthfulness) will ANTah (testify) for me” (Genesis 30:33). That is, by means of their charity they are able to strengthen themselves so that their silence overcomes our silence, God forbid, in the aspect of “On my back ChoRShu ChoRShim ….” As a result, the aforementioned solution—i.e., to hand over the conflict to God, which, as explained above, is the aspect of “God will battle for you, but you must remain silent”—does not help. +Nevertheless, the man of truth draws to himself all the charities, so that the power of their charity is nullified. Then, their evil thoughts are nullified of themselves, and all heresy is eliminated, as explained above. + +Torah 252 + + + +Section 1 + +When there is unity among the tzaddikim, charity does not harm. +Under natural circumstances, when a person gives charity, he is lacking that which he gave away. However, due to the unity among tzaddikim he can give charity and not lack whatsoever. Likewise, due to this [unity] a person can genuinely sacrifice his life, and still it will not harm him; he will remain alive. + +Torah 253 + + + +Section 1 + +Know! sleep deprivation reduces the sexual drive. For a person has within him a fire from the time of birth. From this fire burn all the bonfires of each of the desires. In addition, all the food and drink that people put into the body are burned and consumed by this fire. By sleeping less, this fire is weakened and is unable to burn. +However, sleep deprivation harms the mind. The same is true of excess sleep. When a person forces himself to sleep a lot, this too weakens and reduces the aforementioned fire, and it harms the mind as well. Only when a person sleeps the proper amount is the sexual drive potent and at its strongest, because the aforementioned fire has not been weakened. {We heard all this from [Rebbe Nachman’s] holy conversations. The depth of what he meant he did not explain clearly, yet, what I understood from his remark was that there is no solution for reducing the sexual drive by means of some ruse, because this harms the mind. For it would be possible to reduce the sexual drive by minimizing sleep or sleeping a great deal, but both harm the mind. Therefore, there is no stratagem or solution to fight this other than empowering himself with the strength of the warrior to conquer his evil inclination—and God will help him divest himself of this lust.} + +Torah 254 + + + +Section 1 + +Eyes are very lofty and exalted entities. They are constantly seeing things that are great and awesome. If a person were worthy of having kosher eyes, he would know very great things simply from what his eyes see, because they are constantly seeing. However, he does not know what he sees. +For example, when something is flashed very quickly across a person’s field of vision, he does not know what he saw, although, as it was passing in front of his eyes, he certainly did fully see it. Even so, he does not know what he saw, for although his eyes saw the object in its entirety, nevertheless, because of the speed there was no time to bring the sight to the mind for him to know what he saw. For knowing what one saw depends upon the mind, and this requires a certain amount of time, with the object remaining in his view for a brief period. This allows the power of sight to bring and transfer the object being viewed to the mind, in order that the mind may know what he saw. However, due to the speed, he saw the object only with the sense of sight, but there was no time to transfer the object to the mind. He therefore does not know what he saw. +Similarly, with his eyes a person constantly sees great things {i.e., visions and revelations}. However, it is akin to something being flashed in front of him very quickly. He therefore does not know what he saw, as explained above. Understand this. + +Torah 255 + + + +Section 1 + +When a person believes in the tzaddik without any daat, it is possible for him to fall from that faith, because from faith alone it is possible to fall. However, if he has also daat—he comprehends intellectually as well—then it is impossible for him to fall. + +Torah 256 + + + +Section 1 + +The Name ATaH is propitious at sea for calming the waves. This is the inner meaning of “In the raising of its waves, Atah (You) quiet them” (Psalms 89:10). + +Torah 257 + + + +Section 1 + +“When you enter your neighbor’s vineyard….” (Deuteronomy 23:25) +This relates to the incident… in which [Rebbe Nachman’s] mother left him instructions that anyone he cannot tolerate he should not allow into his presence. Otherwise, he would require the assistance of those who are far, against those who are close by him… (this will be explained elsewhere). +When a person eats more than he needs, the [excess] food is harmful to him. This is because everything has a root from which it gets vitality. For example, herbs get their vitality from a person’s taking them for medicinal purposes. Likewise, foods get their vitality from a person’s eating them and receiving vitality from them. From this, foods get their vitality. +However, when a person eats more than he needs, the [excess] food has no one from whom to receive vitality since the person has no need of it. It is as if the person put [the excess food] into a basket; it certainly will not receive vitality from there! +Therefore, the [excess] food seeks vitality for itself, in order to give itself life, by drawing out the person’s vitality. Through this it harms him, and as a result even the other foods join with [the excess food] and harm him [all the more]. +{“When you enter your neighbor’s vineyard, [you may eat grapes to your soul’s content, but you may not put any into your basket].”} This is the explanation of “… you may eat to your soul’s content”—no more; “but you may not put any into your basket”—i.e., do not eat more than you need, because it is like one who puts [the food] in the basket since he has no need for it, as explained above. + +Torah 258 + + + +Section 1 + +When a person encounters opposition, [his opponents] are able to turn him away from God’s path and knock him down from his level, God forbid. King David, of blessed memory, took pride in this: “Many are my persecutors and my enemies; from Your statutes I have not strayed” (Psalms 119:157). Although he encountered much opposition, he still did not stray from God’s path. + +Torah 259 + + + +Section 1 + +When a person secludes himself and speaks his piece and his woes to God—confessing and regretting the enormity of the blemishes that he committed—then, likewise, the Shekhinah (Divine Presence) faces him, speaking Her piece and Her woes and consoling him. +This is because every blemish that a person makes in his soul he makes in [the Shekhinah] as well, as it were. This is the aspect of “You declared to God… and God has declared to you…” (Deuteronomy 26:17-18). Thus, She consoles him [by letting him know] that She will seek strategies to correct all the blemishes. + +Torah 260 + + + +Section 1 + +The name is the soul, as has been explained in the lesson “A Chamber of Holiness”; see there. This is the aspect of “a living soul is its name” (Genesis 2:19) ; see the aforementioned lesson. +Self-sacrifice is in this category, as in the case of the Ten Martyrs who sacrificed their souls sanctifying God’s Name in order to unite the Holy One and His Shekhinah (Divine Presence). As is known, the main unification is by means of self-sacrifice. And in those generations they saw that it was impossible to rectify and perform unifications Above except by means of their souls. They therefore sacrificed their souls sanctifying God’s Name. +The reason is that when the souls ascend above by means of self-sacrifice, they return to the Shekhinah whence they came. This is because Israel is literally “a portion of God from above” (Job 31:2), for they are literally portions of the Shekhinah, in the aspect of “who have been carried since the belly” (Isaiah 46:3). And when they return to the Shekhinah, the Shekhinah then takes pride [in them]: “See what a child I have come to You with” (Zohar III, 13a). Then, supernal yearning is aroused and a unification transpires, as is known. +Occasionally, this necessitates that people die, God forbid; a considerable number of Jewish souls are killed, God forbid, so that there can be a unification by means of their souls ascending above. For, occasionally, very many souls are required, God forbid, and as a result it happens that people die, God forbid. + +Section 2 + +2. The same is accomplished as a result of losing one’s name—i.e., prestige. In other words, there is a person who is prestigious and not prestigious—i.e., he is well-known by everyone and everyone talks about him, and even so he is not a prestigious personage, because he is not considered important. And there is another person who has no desire for this, yet has lost prestige—i.e., a loss of the name, which is the soul. That is, even though he has no desire not to be prestigious, he still loses it, like someone who loses something against his will. In other words, he loses the name, the aspect of prestige, which is his name in the world. +Yet, there is a person who does this willingly and knowingly. To sanctify God’s Name, he sacrifices his own name—i.e., his prestige, which is the aspect of name/soul, as explained above. As a result of this, even though he is prestigious, he is still not at all prestigious. On the contrary, he is quite the reverse. Everyone speaks about him and fabricates lies about him [of things] that never crossed his mind, so that, quite literally, his blood is shed by this. +Yet he does this intentionally, because it is an aspect of bona fide self-sacrifice—for the name is the soul, as explained above—and from this too his blood is shed, as explained above. With this, he saves the Jewish people from what they deserved to have happen to them, God forbid, for the purpose of a unification, as explained above. However by sacrificing his name, which is his soul, he saves them, as explained above. + +Torah 261 + + + +Section 1 + +When a person falls from his spiritual level, he should know that it is Divinely ordained. This is because being rebuffed is the beginning of being drawn close. He therefore fell, in order that he should motivate himself to draw closer to God. +The advice for him is to start anew, to enter the service of God as if he had never begun before. This is a very important rule in the service of God: Literally every day, people need to begin anew. {See more on this subject elsewhere in the works of Rabbeinu z’l; how important it is that a person strengthen himself in the service of God and not become discouraged because of anything in the world, but rather always start anew. Study this subject well, and it will be forever pleasing to you.} + +Torah 262 + + + +Section 1 + +Know! by means of the Torah’s renewal rivers are formed. For when a person begins to originate in Torah, a spring begins to flow, in the aspect of “a spring comes forth from the House of God” (Joel 4:18)—which is the intellect, as it is written (Proverbs 24:3), “A house is built with wisdom.” +Now in the beginning, this spring is narrow and small. Yet afterwards, it widens and spreads further and further, until it turns into rivers. Everyone then comes to drink from these rivers. +Therefore, someone who wants to originate Torah insights of value must first cry. This is because when the aforementioned rivers are made and everyone comes to drink from them, the forces of evil and the Other Side come as well to drink from there, God forbid. A person therefore has to cry first, so that rivers are formed from the crying, in the aspect of “He prepared rivers from the crying” (Rashi on Job 28:11). By crying, he prepares <and establishes> the rivers, and all the evil forces and the Other Side drink their fill from there. Thus afterwards, when he forms rivers from the Torah insights he later originates, he is then able to draw them into only appropriate places, so that no stranger drinks from them. +This is why a work of halakhah and original insights is called a MaSeKheTa. This corresponds to “MaSaKhTi (I mixed) my drink with tears” (Psalms 102:10) ; it is necessary to mix the drink with tears—for it is necessary to cry first, as explained above. +This is also the aspect of “By the rivers of Babylon, there YaShaVnu (we sat down) and also wept” (Psalms 137:1). <“Babylon”> is the aspect of the Babylonian Talmud that was made in the YeShiVas, from which rivers are formed, as explained above. And this is “and also wept”—because it is necessary to first cry, in the aspect of “I mixed my drink with tears,” as explained above. + +Torah 263 + + + +Section 1 + +Know! overeating brings on fever, God forbid. When a person eats more than he needs, it is the aspect of food fit for an animal. This is because to be in the category of man is to eat only what is necessary. Thus, when he eats in excess, it is the behavior of an animal, which eats and masticates all day long. This brings on fever, God forbid. +Likewise, when the food a person eats contains sparks that have yet to be transformed from food fit for an animal to food fit for a human, this too causes the aforementioned sickness {unless he is a very great person, who can bypass an entire level and elevate the food to the status of “speaker”}. This is because when he eats food fit for an animal, as explained above, he then goes from the category of man to the category of animal. +{“You have caused human beings to ride over our heads; we have gone through fire and water” (Psalms 66:12) .} This is the aspect of “You have caused human beings to ride over our heads”—i.e., the category of human being is above him; he is below the category of man, for he has descended to the category of animal, as explained above. Then, “we have gone through fire and water”—this is the aspect of fever, God forbid, which is fire and water, flushing and chills. +{When the Holy One said to the First Man “and you shall eat the grass of the field” (Genesis 3:18) , his limbs trembled. He said, “Will I eat from the same feed bag as the ass?” Once [Adam] heard “By the sweat of your brow you will get bread to eat” (ibid.:19) , his daat (mind) was calmed (Avot d’Rebbi Natan 1:7).} This is as our Sages, of blessed memory, taught: “When the Holy One said to the First Man ‘and you shall eat the grass of the field,’ his limbs trembled. He said, ‘Will I eat from the same feed bag as the ass?’” “His limbs trembled” is the aspect of fever, which comes from eating “the grass of the field,” food fit for animals, as explained above. +And this is the explanation of what they said: “Once [Adam] heard ‘By the sweat of your brow you will get bread to eat,’ his daat was calmed.” The reason is that fever is the aspect of a blemish of daat, because daat is produced mainly from the combination of fire and water. This is: “Once he heard ‘By the sweat of your brow…,’” for sweating cures the aforementioned sickness. It was through this that his daat was calmed—the aspect of being cured of the aforementioned sickness, this being the perfection of daat, as explained above. + +Torah 264 + + + +Section 1 + +Charity is a rectification for the brit. Blemishing the brit is defined as a person having been required to provide, in holiness, for that place which he was to have provided for, but [instead] his having removed the provisions from there and drawn them, God forbid, to some other place. Therefore, the rectification is through charity. Through this he again provides for the holiness and is thereby rectified. +This is the aspect of “The men accompanied the women” (Exodus 35:22) mentioned in connection with donations for the Tabernacle—i.e., the aspect of union that was made through the charity donated to the Tabernacle, as explained above. +Therefore, when someone gives to an undeserving pauper, then, on the contrary, he increases the blemish. For he is once again providing for a place that he should not. See also elsewhere, where it is likewise explained that charity is a rectification for the brit .<I heard many more things regarding this from [Rebbe Nachman’s] holy lips, but forgot them, because they were not written down immediately.> + +Torah 265 + + + +Section 1 + +The reason for breaking an earthen dish when formalizing an engagement is that Above, the couple’s souls are one, whereas below, their bond and unity is hidden such that people are unaware of their oneness until the time of the engagement. At that time, their bond, which until now had been hidden, is revealed. +However, this revelation of their bond, which is revealed at the time the wedding agreement is made, is the aspect of “The living creatures ran and returned” (Ezekiel 1:14). For at the time of the engagement the bond is revealed and then immediately hidden, as afterwards they separate and are kept apart because she is still forbidden to him until the wedding ceremony. Thus it is that at the time of the engagement the light of their oneness, which until now had been hidden, is revealed and then immediately concealed, in the aspect of “The living creatures ran and returned.” +This is the reason for breaking an earthen dish when formalizing the engagement, for it is written, “The living creatures ran and returned, in appearance like a flash of lightning” (ibid.). The explanation is: like the light that emerges from pottery—i.e., the spark produced when breaking earthenware—which is but momentary. +Therefore, when formalizing the engagement, at which time the light of their oneness is revealed in the aspect of “ran and returned,” as explained above, people break an earthen dish. This alludes to the deeper meaning of “The living creatures ran and returned, in appearance like a flash of lightning,” as explained above. {See another reason for this above, Likutey Moharan I, 60; see also Likutey Moharan II, 90.} + +Torah 266 + + + +Section 1 + +The reason that animals and beasts die prematurely is that people do not properly observe the mitzvah of sukkah. This is because sukkah is the aspect of “IMma (Mother) hovering over her children,” the aspect of “IM you call to Binah” (Proverbs 2:3). +This is also the aspect that differentiates human beings from animals, as our Sages, of blessed memory, said: “Bless God, O my soul, and do not forget all His favors” (Psalms 103:2)—that He made her breasts in the place of Binah (Berakhot 10a). An animal, on the other hand, draws nourishment from animal breasts down below. This is what differentiates between human beings and animals: human beings nurse from human breasts, which are in the place of Binah, the aspect of “Im you call to Binah”/ sukkah. Animals, on the other hand, nurse from animal breasts, which are down below. +Therefore, when a person blemishes the mitzvah of sukkah, he falls from the aspect of human breasts, which are in the place of Binah, the aspect of sukkah, and descends to the aspect of animal breasts, drawing sustenance from there. Thus it is that he draws sustenance from the bounty of the animals. He feeds on their vitality, and they die as a result—because he takes their bounty from them. +And the extent of his fall, and of the bounty that he takes from the animals—causing the deaths of the animals and beasts, as well—is commensurate with his blemish of sukkah. This is the aspect of “and he made sukkahs for his livestock” (Genesis 33:17)—the sukkah is for the sake of his livestock, as mentioned above. + +Section 2 + +2. In addition, this causes harm to those who work in construction, as our Sages, of blessed memory, said: Someone who engages in building becomes poor (Sotah 11a). This is because the building must be built with wisdom and intelligence, in which case it does not harm him. And then it is right that he build the building—as it is written (Proverbs 24:3, 4), “A house is built with wisdom and is established by understanding; and through knowledge the rooms are filled”— {for he has a place into which to bring the bounty}. +However, when a person builds without intelligence, he is harmed by it. Therefore, he “becomes poor,” since this is his punishment for blemishing wisdom; for by right he should have built the building with wisdom, as explained above. Thus, his punishment is that he becomes poor, which is the aspect of a blemish of wisdom, the aspect of “The wisdom of the poor man is despised” (Ecclesiastes 9:16). +Thus, by means of the sukkah, which is the aspect of intelligence, the aspect of “Im you call to Binah,” as explained above—by means of this he is able to build the building, in the aspect of “A house is built with wisdom…,” as explained above. +This is also the aspect of “Yaakov journeyed to Sukkot and built himself a house” (Genesis, ibid.), as explained above. + +Section 3 + +3. This is also the aspect of Shavuot, for Shavuot and Sukkot are one. This is because the Torah emerges from Binah, which is the aspect of sukkah, as it is written (Proverbs 1:8), “and do not forsake the Torah of IMekha (your Mother),” the aspect of “IM you call to Binah,” which is the aspect of sukkah, as explained above. +Therefore, immediately after Sukkot is Simchat Torah, for the Torah emerges from the aspect of sukkah. Thus it is that by people entering the sukkah, they themselves become an aspect of Torah, for the Torah emerges from there, as explained above. And then the Torah begins, which is “Bereishit (In the beginning),” the aspect of BaYit (house)—i.e., the BeYT of Bereishit. This is the aspect of “Yaakov journeyed to Sukkot and built himself a bayit,” as explained above. +And this is the aspect of SiYVaN—the time of the Giving of the Torah; it is an acronym of “v’Yaakov Nasa Sukkotah Vayiven lo bayit…,” as explained above. + +Torah 267 + + + +Section 1 + +Shavuot is a cure for the lungs. This is because the five lobes of the lungs parallel the Five Books of the Torah (Tikkuney Zohar #25, p.70a). On Shavuot, when we receive the Torah, we are capable of receiving new vitality. + +Torah 268 + + + +Section 1 + +If a person does not focus on the goal, why is he alive? +Now, the soul yearns continuously to do the will of her Creator. When she sees that the person does not want to do God’s will, Heaven forbid, then she yearns greatly to return to her source. She begins to draw herself [to there] and to depart from the person’s body. This is what makes a person sick: due to the weakening of the soul that results from her drawing herself away from him because he did not do what she wanted. For she wants only that he do the will of the Omnipresent, blessed be He. +That a person is restored to health by means of medications is the result of the soul seeing that this person is capable of overcoming his desires and his habits. For he is accustomed to eating bread and other foods, and now overcomes his desire and takes bitter cures and medications for the sake of his health. As a result of the soul seeing that he is capable of overcoming his desire for the sake of some goal, she returns to him in anticipation that he will overcome his desire for the sake of the true goal—to do the will of his Blessed Creator. + +Torah 269 + + + +Section 1 + +The abode of the tzaddik is an indication of the deeds of the generation. A pointer to this is, “and she sat under a date palm” (Judges 4:5). Our Sages, of blessed memory, said: Just as the date palm has only one heart, so too the Jewish people (Megillah 14a). + +Torah 270 + + + +Section 1 + +Just as one person inspires another—for example, we observe that when a person recites supplications or penitential prayers with enthusiasm or a broken heart, then his neighbor becomes excited as well, because he grows excited from [seeing] his friend and begins to scrutinize himself, so that he too becomes enthusiastic and begins to recite supplications with inspiration—a person can likewise be an inspiration for himself. He can become excited from his own words—i.e., he recites the requests and supplications excitedly, and cries out, “Woe is me!” While doing so he becomes aware and begins to scrutinize himself: Where am I holding? Who is crying out like this? Isn’t it “Woe is me”?—literally, “me!” And he begins to cry out a second time, “Woe is me!”—especially “me!” +And although initially as well it seemed to him as if he were crying out honestly, as necessary, still, he afterwards sees the difference between before and after. Understand this. + +Torah 271 + + + +Section 1 + +A person must possess holy boldness, as is explained in a number of places and as it is written, “Be bold as a leopard” (Avot 5:20), and as brought previously. And even in relation to the rabbi himself, one must possess boldness—one must speak to him boldly about everything that one needs to, without embarrassment. The fact that one individual is closer [to the rabbi than another] is only because he has greater boldness, and therefore speaks to him more. +Nevertheless, one depends on the other. For this that he has the boldness to speak is due to his devotions, that he does much and serves God a great deal. On account of this he has the boldness to speak with the rabbi. And on account of his speaking with him, he is brought to do and serve much as a result of his becoming particularly inspired by having spoken to him a great deal. Thus it is that one depends on the other. +In fact, there are a number of things in the world that are dependent one on the other, and people do not know where to begin. This is because each thing starts from the other, for this depends on that, as explained above. + +Torah 272 + + + +Section 1 + +“Today! if you heed His voice.” (Psalms 95:7) +This is an important rule in the service of God: One should focus only on today. Whether with regard to his livelihood and personal needs—he should not think about one day to the next, as is brought in the holy books—or with regard to his serving God, he should not consider anything beyond this day and this moment. +For when a person wants to enter the service of God, it seems to him a heavy burden; he cannot possibly bear such a heavy load. However, when a person considers that he has only that day [to deal with], he will find it no burden at all. +In addition, a person should not procrastinate from one day to the next, saying, “I’ll start tomorrow. Tomorrow I’ll pray more attentively, and with the right enthusiasm”; and likewise for the other devotions. For a person’s world consists only of the present day and moment—tomorrow is a different world entirely. +Today! if you heed His voice—Specifically, “Today!” Understand this. + +Torah 273 + + + +Section 1 + +Know! there are children that people give birth to in this world. Yet, there are people on a very lofty spiritual plane who give birth to souls that are loftier than the souls enclothed within the children that are born in this world. +For, altogether, there are 600,000 souls in the world. Even though there are more [Jews than that], they are only a result of the division of the sparks. In total, however, there are only 600,000. +Nevertheless, the aforementioned souls are loftier than the 600,000 enclothed in this world, for they are not at all suited to be enclothed in this world. Thus, even when they do come into this world, they are not considered part of it. +This is the aspect of Moshe’s sons, about whom it is written, “and the sons of Rechavyah increased beyond” (1 Chronicles 23:17). Our Sages, of blessed memory, expound: “Beyond” the 600,000 (Berakhot 7a). This is because they were not at all considered among the 600,000, for [the souls of Rechavyah’s sons] were loftier than theirs, as explained above. + +Torah 274 + + + +Section 1 + +Know! there are wicked people who work and toil all their days in order to totally uproot themselves from God and His Torah. +For the holy point of Israel’s holiness, which is still within [the wicked] even though they are complete villains, confuses them and instills within them thoughts of repentance and fear of the ultimate judgment. This is why they have no pleasure from their sins and lusts. Therefore, they desire and toil to achieve in their minds such an absolute disbelief, God forbid, that they no longer entertain any doubts that might point toward the truth. Yet to achieve this they must exert tremendous effort over the course of many, many years; may the Merciful One save us, may the Merciful One spare us! For the Judaism within them does not let them be and confuses them constantly. +Know, too, that there are some of them who when they finally achieve their desire—i.e., absolute disbelief, God forbid, without any doubt [that might point] toward the truth—they immediately leave the world, and then they see the truth. + +Torah 275 + + + +Section 1 + +Know! a candle is made from each and every mitzvah. When a person passes away, if [his] is a great soul that is very precious in God’s eyes, then they allow her to search in the King’s treasury. He is allowed to search and to take whatever he wants from the treasuries of the Blessed King. This is the ultimate pleasure of the World to Come. +In order to search one needs candles, as our Sages, of blessed memory, said: Searching is with candles (Pesachim 7b). They learned this from the verse, “The soul of man is the candle of God, [with which] He searches [man’s] innermost depths” (Proverbs 20:27). And the candles are made from the mitzvot, as mentioned above, in the aspect of “A mitzvah is a candle” (Proverbs 6:23). It is with these candles that, after passing away, the soul searches in the King’s treasury. +This is the aspect of “Among the dead, chaphshi (who are exempt)” (Psalms 88:6) ; because once a person dies he is exempted from the mitzvot (Shabbat 151b). ChaPhShi is the aspect of the ChiPooS (search) that is made from the mitzvot, for the mitzvot are candles by which the search is made, as explained above. +Nevertheless, there is a tzaddik who sacrifices himself [to God] during his lifetime, so that even while still alive he searches in his Father’s treasuries. + +Torah 276 + + + +Section 1 + +Know! Shabbat eating is not at all for the sake of satiation, but rather that the six weekdays should be blessed, as is brought in the Zohar (II, 88a). As a result of Shabbat eating, all the six weekdays are filled with bounty and blessing. +For in the main, satiation is on Shabbat. The reason for this is that a blind man is not satiated [from eating], as our Sages, of blessed memory, learn from the verse (Deuteronomy 8:16), “Who fed you manna in the wilderness… in order to send you hardship…” (Yoma 74b). In addition, overly large strides remove the light of a person’s eyes, which is restored to him with the nighttime kiddush (Berakhot 43b). Thus it is that the main perfection of vision is on Shabbat. Therefore, that is the time of satiation, for satiation is a result of sight, as explained above. +This is the explanation of “On [this day] we take small strides; we eat on it to bless three times” (Shabbat Table Song). That is, on Shabbat we take small strides, which keeps vision perfect, which in turn leads to satiation, as explained above. Thus, the reason we eat three times on [Shabbat] is only in order to bless—i.e., in order to bless the six weekdays, as explained above. For the sake of Shabbat itself, however, one would not need to eat so much, three times, because Shabbat is a time of satiation. Rather, [the eating] is only in order to bless, as explained above. + +Torah 277 + + + +Section 1 + +Know! when a person encounters opposition, he should not take a stand against his enemy, saying, “Whatever he does to me I will repay in kind.” For this causes his enemy to achieve his goal; it enables [his enemy] to see happen to him, God forbid, what he wanted to see happen to him. +On the contrary, it is right that he judge them favorably and do for them every good. This is the aspect of “Let my soul be like earth to everyone” (Berakhot 17a)—like the earth, everyone treads on it, yet it provides them with every good: food, drink, gold, silver and precious stones; it all comes from the earth. Similarly, even though they oppose him and seek his harm, he should nevertheless do for them every good, like the earth, as explained above. +This is analogous to the case of a person who digs under his neighbor’s house. If [his neighbor] positions himself so that he likewise starts digging in his direction, then the person [who began the] digging will certainly reach his goal with ease. However, if one person digs and his neighbor positions himself inside, pouring earth and creating a mound in his way, then he overturns the other’s plan. The enemy is then unable to accomplish his goal. +Similarly, one should not take a stand against one’s enemies, working against them, for this is the aspect of digging just like the enemy, making it easier for them to reach their goal. However, by means of the aspect of earth, the aspect of “Let my soul be like earth,” he overturns his enemies’ plan, as explained above. Then, “He who digs a pit will fall into it” (Proverbs 26:27). He falls and remains in the pit that he dug for his neighbor as a result of the earth that was poured on it. For his neighbor stands there pouring earth in his way, by means of the aspect of “Let my soul be like earth,” as explained above. + +Section 2 + +2. This is all when his opponents are wicked people. However, when those who oppose him are tzaddikim, then certainly their intention is only for good, as they elevate and raise him up by this and mitigate the judgments against him. It is like a person digging under his neighbor to [secretly] throw him a nice present. We find something similar in connection with charity. There were a number of Talmudic Sages who would hand out charity secretly, so that the one receiving it would not know (Ketuvot 67b). The same is true of the opposition of tzaddikim, which is actually their giving him good secretly and in concealment, as mentioned above. +{“When merei’im (evildoers) rise up against me, my ears hear it. The tzaddik flourishes like a tamar (date palm)…” (Psalms 92:12, 13) .} This is what David requested, “When evildoers rise up against me….” For just as there is a date palm of holiness, the aspect of “The tzaddik flourishes like a date palm,” contrasting it is the date palm of the Other Side. This is the aspect of “leaven the size of a kotevet”; a kotevet is a date—i.e., the date palm of the Other Side. This is because seor (leaven) is the encompassing of and strength behind the judgments, for it is the aspect of the Name Elohim when squared and expanded, as is brought. This is why it is called TaMaR (date palm), suggesting TeMuRah (inversion)—i.e., the Other Side, which is called temurah, for the inversion of wisdom is foolishness, the inversion of life [is death]…, as is brought. +Now, the source of the judgments and of the Other Side is dispute of holiness. This is because the Other Side is an aspect of dispute, their source being dispute of holiness. And judgment is mitigated only at its source. Therefore, by means of the disputes of the tzaddikim, which are dispute of holiness, the judgments are mitigated at their source, as explained above. Through this “The tzaddik flourishes like a date palm,” for the date palm of the Other Side has been mitigated and nullified by means of the dispute, which is the mitigation of judgments at their source. +Thus it is that the opposition of tzaddikim is a great benefit. Yet, since the Other Side and the judgments—which are bona fide dispute—evolve from and are connected to there, it is therefore possible to imagine that the opposition of tzaddikim is likewise the bona fide dispute of hatred, God forbid, because they are connected to there, as explained above. However, the truth is that it is only for the good. +This is what David requested, that when tzaddikim oppose him, he should hear from it only good, for certainly their intention is for good, as explained above. +This is: When merei’im rise up against me—I. e., the dispute of the tzaddikim, who are brothers and rei ’im (friends). This is the aspect of “two friends who never part” (Zohar III, 4a), for they certainly are filled with love. +And when they rise up against me, my ears hear it. The tzaddik flourishes like a date palm—He should hear from the opposition only the good they do for him with this; this being the aspect of “The tzaddik flourishes like a date palm,” of mitigating judgments, as explained above. Nor should he mistakenly think, God forbid, that it is bona fide opposition, so as not to allow them a connection with this opposition, for this opposition is only for the good, as explained above. + +Section 3 + +3. All cures, too, come from the earth. Therefore, when the earth gives forth its yield, instilling strength in all the trees and plants—i.e., at the time of ripening, during the month of Iyyar—then all the cures have greater potency, for that is when the earth suffuses them with strength. At others times, however, even if one were to take those very same cures, they would not have this potency. This is the reason we take cures during the month of Iyyar, which is May. +Foremost is the Land of Israel, for all the lands receive from the residue of the Land of Israel (Taanit 10a). And the Land of Israel has two aspects: there are times when it is called “the Land of Kanaan,” and other times when it is called simply “the Land.” +That is, when there is dispute, it is called “the Land of Kanaan,” the aspect of kan ani; as our Sages, of blessed memory, commented concerning the verse (Zechariah 14:21) “there will not be KaNaANI”—there will not be KaN ANI (a poor person here) (Pesachim 50a). Thus it is that Kanaan is the aspect of “a poor person here.” This is caused by dispute, for one dispute thwarts one hundred livelihoods. +This is also the aspect of “There was quarreling between Avram’s herdsmen and Lot’s herdsmen, and the Kanaani were then in the land” (Genesis 13:7). As a result of the quarreling and dispute, “the kanaani …,” for it is then called the aspect of the Land of Kanaan, as explained above. +However, when there is peace, it is called simply “the Land.” Then, it is the aspect of “the Land will give forth its yield” (Psalms 67:7)—it gives its strength to all the earth’s yield, and so all the cures are potent, as explained above. +Therefore, the letters IYYaR are an acronym of “Oyevai Yashuvu Yeivoshu Raga (My enemies will turn back and be instantly shamed)” (Psalms 6:11). For that is when there are all the cures, which are the aspect of peace, the aspect of “the Land will give forth its yield,” as explained above. This is the opposite of dispute, which is the aspect of the Land of Kanaan, as explained above. + +Section 4 + +4. Know, too, that the main honor of Shabbat is eating, as it is written “Eat it today” (Exodus 16:25). This is because Shabbat eating is very precious, for it is entirely Godliness, entirely holy, as has been explained. It is therefore a great mitzvah to make the Shabbat meals plenteous, and doing so is a rectification for Shabbat desecration. For it is impossible to avoid desecrating the Shabbat, because it takes little to be guilty of desecrating the Shabbat, God forbid. Yet the rectification is by means of Shabbat eating. +This is because ChiLuL (desecration of) Shabbat is an aspect of ChaLaL (a corpse), of death, an aspect of “If a chalal is found in the Land” (Deuteronomy 21:1). Thus when someone’s first wife dies, his stride is shortened, as taught by our Sages, of blessed memory (Sanhedrin 22a). Shabbat is the aspect of one’s first wife, as our Sages taught: Shabbat said to the Holy One, “You provided everyone with a mate, except for me.” And God answered her that her mate is the Congregation of Israel (Bereishit Rabbah 11:8). Thus it is that desecration of the Shabbat is the aspect of shortened strides, the aspect of “his stride is shortened,” as explained above. +Yet, see, we can conclude the reverse. For on the contrary, our Sages, of blessed memory, prohibited taking overly large strides on Shabbat (Shabbat 113b). Rather, on Shabbat we must take small strides specifically. +Know, however, that when we perform a mitzvah during the week—each mitzvah being a entire structure—there are places from which the Other Side draws sustenance. These are the “feet” of the mitzvah, from which the Other Side is sustained, in the aspect of “Her feet descend to death” (Proverbs 5:5). But on Shabbat, the feet ascend from the forces of evil, in the aspect of “If you turn back your feet on Shabbat” (Isaiah 58:13)—for on Shabbat we return the feet of the mitzvah to holiness, and then it begins to walk before God. +Now, certainly, when [the mitzvah] first starts walking, it cannot make a well-trodden route. Rather, it is still a faint path, [mere] footsteps. Yet this is analogous to an infant starting to walk. Initially, he cannot walk well. Nevertheless, because of the father’s great love for and delight in his son, he turns his [son’s] footsteps into a route. As we see, when the infant does some small thing or says something, even though it is not especially clever, because of the father’s love and the delight he takes from this, he holds the thing dear and amplifies it, and stretches it into something big. +The same is true of God when the mitzvah begins to walk, or when a person creates some new road to God. Although at first it is a faint path, nevertheless, because of the great delight God takes from it, He turns his footsteps into a well-trodden route. {“Righteousness walks before him, and he sets his footsteps on the road” (Psalms 85:14) .} +This is the aspect of “Righteousness walks before him.” “Righteousness” is the mitzvot, as it is written (Psalms 119:172), “All Your mitzvot are righteousness.” When the mitzvah begins to walk before God, then “he sets his footsteps on the road”—God makes a well-trodden route out of his footsteps, which are only a faint path. And due to His delight, He turns his footsteps, which are only a faint path, into a broad, well-trodden route, as explained above. +And all this is accomplished by means of Shabbat eating, from which we receive the strength of the feet, in the aspect of “Eat well and it will be noticeable in the feet” (Shabbat 152a). For by means of eating, the feet receive strength, and then the footsteps—which are only a faint path, small strides—are turned into a well-trodden route, as explained above. +This is the aspect of “On [this day] we take small strides; we eat on it to bless three times” (Shabbat Table Song). That is, on Shabbat we take small strides, which on the face of it is surprising since, on the contrary, “when someone’s first wife dies, his stride is shortened.” Shabbat, however, is the aspect of one’s first wife, as explained above. It would thus be right to take large and broad strides on [Shabbat]. +However, “we eat on it to bless three times.” That is, we eat the Shabbat meals, and by means of this the small strides are genuinely rectified and broadened. And they are turned into a well-trodden route, in the aspect of “he sets his footsteps on the road.” Therefore, Shabbat eating rectifies the desecration of Shabbat, which is the aspect of shortened strides, as explained above. This is because through Shabbat eating the shortened strides are broadened, and a well-trodden route is made from them, as explained above. + +Section 5 + +5. The lungs are cured by means of the foot, as is known to those knowledgeable in the ways of healing. + +Section 6 + +6. “Woe is me, for I have sojourned in Meshekh” (Psalms 120:5). While praying, [King David] would picture himself in distress over having succumbed to fallen fears, which stem MiShaKh (from the 320) judgments. This is, “I have sojourned in MeSheKh .” In addition, the numerical value of TaMaR is twice ShaKh, as is brought. + +Torah 278 + + + +Section 1 + +Know! on a flawless slaughter knife it is possible to see how all the utensils of the Holy Temple look. This is what is written: When Yitzchak instructed Esav to inspect his knife and slaughter well, [he said,] “Take your utensils, [your sword…]” (Genesis 27:3). This hints to the utensils of the Holy Temple, which are visible on a proper knife, as explained above. +And the Midrash likewise brings that “your utensils” alludes to the utensils of the Holy Temple, as [the Sages] said there: “your utensils”—this is Babylon, as is said (Daniel 1:2), “and the utensils he brought to the treasury of his god” (Bereishit Rabbah 65:13). Thus it is that “your utensils” alludes to the utensils of the Holy Temple. +“By his being jealous for My jealousy” (Numbers 25:11)—[this is] the aspect of the tzaddik who is jealous of no other tzaddik, neither in this world nor the next, but only of God Himself. + +Torah 279 + + + +Section 1 + +Know! there are those who deliver Torah lessons from the bottom up. [The lesson] at the bottom is very broad, since at the bottom they broaden and expand it greatly. But further up it is katzar (narrow), getting narrower the higher it goes; until all the way up it is extremely narrow, for at the top nothing remains of it other than a very little bit, since there is certainly some holy spark there. +However, there are those who are the opposite, who deliver Torah lessons from the top down. There, Above, it is extremely broad. But the more [the lesson] comes down, the narrower it gets, until below it is very narrow. At the bottom it is just a very little bit, while at the top it is very broad. +The same is true of awakening from below. It is necessary that below it be narrow, in the aspect of “and my mouth spoke in my tzar (distress)” (Psalms 66:14). [This is] the aspect of a shofar, which is wide at the top and narrow at the bottom, near the mouth. And this is the aspect of “and my mouth spoke in my TZaR”—i.e., the thin, kaTZaR side was towards me, near my mouth, in the aspect of a shofar, as explained above. +As we find of David, that [he recited] the beginning of each of his prayers from narrow straits and constriction due to the great pressure he was under, as for example when he was beset by suffering from Avshalom, or from Naval, and the like. Yet afterwards, in the same prayer, he entered a state of Divine inspiration. + +Torah 280 + + + +Section 1 + +Know, when a person is compelled to seek a ruling before judges in a court of Torah law, he is being punished—the Torah is taking revenge against him. This is because in truth all business activity is Torah. For example, the law “someone who barters a cow for a donkey” is Torah, and it is certainly all the more so Torah when one actually performs the act itself, {as is related in the name of the Baal Shem Tov, of blessed memory}. Therefore, when a person engages in business, he must bind his thoughts only to the Torah and the laws embodied there. +But someone who severs his business activities from the Torah and descends into the give-and-take of business itself, not binding his thoughts to the Torah embodied there—his punishment is that he is afterwards compelled to seek a ruling in a court of Torah law. Then, he must bring to the Torah all the issues and all the thoughts and all the deals he engaged in while doing business, from beginning to end. That is, he must relate everything to the judges, and they issue a Torah ruling on it. Thus it is that all [his] business issues are restored as Torah. +This is his punishment; the Torah takes revenge against him for having severed the laws embodied in business activity from the Torah and descending into the give-and-take itself, as though there were no Torah in the business activities. His punishment, therefore, is that he must bring his case to a court of Torah law and present all the issues of the business activities and turn them into Torah. And then they show him that all business activity is Torah, for now everything has been turned into Torah, as explained above. And he certainly must bring all the issues, even all the thoughts, before the judges. For if some issue or some thought is missing, it would distort the Torah ruling. Hence, it is vital that he bring before the judges everything that transpired while doing business, for them to turn it into a Torah ruling. +Thus it is that the business activity is restored and becomes Torah. And they show him that it is not as he originally presumed: that there is no Torah in the give-and-take of business—“For can you not see with your own eyes that all business issues are Torah, now that everything has been turned into a Torah ruling?” as explained above. +And all this is commensurate with the blemish. There is one whose punishment is only that he must seek a ruling, yet the ruling is in his favor; it is only that they show him that he blemished, as explained above. However, there is one who severed the business activity from the Torah even further. In that case, his punishment is greater in that even the ruling is not in his favor. For in truth, when engaging in business activity, only his external thought should be on the give-and-take of business; his inner thought, however, must be bound to the Torah, as explained above. + +Section 2 + +2. In addition, business activity must include faith. That is, one must engage in the masa u’matan (give-and-take) faithfully, speaking words of truth, as [the Sages] said: Have you conducted your business affairs faithfully? (Shabbat 31a). This is because the maSA u’maTaN is the aspect of our menaSӔin (taking) and raising up the issue, and our noTeNin (giving) and restoring it to its place. +There are fallen elements of holiness—i.e., the aspect of sparks that have fallen—and by means of business activity we take and raise them up, and give them over to their place. This is the aspect of the masa u’matan of business, as explained above. +And the separation of the sparks from the forces of evil is mainly by means of faith. For it is common for faith to reside with these holy sparks, in the aspect of “This is Yerushalayim; I placed her among the nations, and surrounding her are the lands” (Ezekiel 5:5). Yerushalayim is “the faithful city” (Isaiah 1:21)—the aspect of faith; she resides “among the nations, and surrounding her…,” for she is among them always, as explained above. These sparks that fell thus cleave and attach themselves round about faith, and she raises them up from there. +Aperson must therefore engage in the masa u’matan faithfully, because it is by means of faith that we raise up the sparks, as explained above. For this is the essential aspect of business activity—to elevate the sparks, as explained above. +Now, this is the aspect of the inner essence of ChaBaD of Asiyah ascending to Yetzirah, and Malkhut of Asiyah ascending from the forces of evil. +Yetzirah is the aspect of the vav, which is the aspect of the Torah {as is brought in the holy Zohar}. Thus, when a person binds his inner thought to the Torah while engaging in business activity, as explained above, this is the aspect of the inner essence of the mentalities of Asiyah. That is, the business activity, which is the aspect of Asiyah, ascends to Yetzirah—i.e., the Torah—as explained above. And Malkhut of Asiyah—i.e., the aspect of faith within business activity, as explained above—ascends from the forces of evil, for it separates the sparks and ascends from [these forces]. Then, as a result of ChaBaD of I having ascended to Yetzirah, there is room for Malkhut to ascend to Asiyah. +In addition, due to the ascent of ChaBaD to Yetzirah—i.e., by one binding one’s thought to the Torah—faith acquires the power to separate the sparks from the evil forces and to elevate them. For without this power, there would be the possibility that [the evil forces], too, would attach themselves to faith, God forbid. However, because we bind the inner mind to the Torah, [faith] receives the power to ascend, as explained above. And then, there is a war, for it is necessary to fight against them in order to remove the sparks from them. + +Section 3 + +3. This is the explanation of: “When you go out to war [against your enemies, and God your Lord delivers them into your hands and you take some of them captive]…” (Deuteronomy 21:10). +“When you go out” is the aspect of business activity, the aspect of “Rejoice, Zevulun, with your going out…” (Deuteronomy 33:18), because business activity is called the aspect of “your going out.” For although Zevulun and Yissakhar are equals—since Zevulun would provide for Yissakhar, and it is said of him, “Rejoice, Zevulun”—it is in any case called “your going out; and Yissakhar, in your tents,” because the service of Torah is nevertheless more intrinsic and loftier than the service of business activity. +Although business activity is a great service—it provides for the Torah scholars, and it is said of him, “Rejoice, Zevulun,”—it is in any case called “your going out” vis-à-vis the service of Torah, which is “Yissakhar, in your tents.” This is because the service of Torah is nevertheless loftier. +The same is true of each level vis-à-vis the level above it; the lower level is called “your going out” vis-à-vis the level above it, which is called “your tents.” And even someone who serves God with intense devotion, vis-à-vis a still greater level than this, even intense devotion is called the aspect of “your going out.” +This is: When you go out—I. e., the aspect of business activity, as explained above. +And this is: to war against your enemies—It is then a time of war with the enemy, as explained above, for it is necessary to separate and elevate the sparks from them, as explained above. +And this is: and God your Lord delivers them into your hands—This is the aspect of faith, as it is written (Exodus 17:12), “his hands were faith.” Through faith we elevate the sparks, as explained above. +And this is: and you take some of them captive—This is the aspect of Torah, as it is written (Psalms 68:19), “You ascended on high, you took a captive,” as explained above. + +Torah 281 + + + +Section 1 + +Even an ordinary person, if he sits himself in front of a holy book and looks at the letters of Torah, he will be able to perceive new insights and wonders. That is, by his concentrating well on the letters of Torah, the letters begin to shine and come together in the aspect of “[the] letters stood out and came together,” as our Sages, of blessed memory, have said (Yoma 73b). Then, one can see wonders [in the] new combinations. It is possible to perceive in the book something the author did not think of at all. +Even an ordinary person can do this. A great person can perceive this without any effort, yet even a totally ordinary person can comprehend and perceive new insights, if he sits himself [in front of a book] and concentrates on the letters of Torah, as explained above. +Nevertheless, a person should not put this to the test, for it could be that just then he will perceive nothing at all. But even so, even an ordinary person can achieve this, as explained above. + +Torah 282 + + + +Section 1 + +Know, a person must judge everyone favorably (Avot 1:6). Even someone who is completely wicked, it is necessary to search and find in him some modicum of good; that in that little bit he is not wicked. And by finding in him a modicum of good and judging him favorably, one genuinely elevates him to the scale of merit and can bring him to repent. +This is the aspect of “In yet a little bit the wicked man is not; you will reflect upon his place and he will not be there” (Psalms 37:10). That is, Scripture warns to judge everyone favorably. Even if you see that he is completely wicked, you must search and seek the little bit of good in him, wherein he is not wicked. This is: +In yet a little bit the wicked man is not—You must seek the “yet a little bit” of good that he still has within him, because in that place he is not wicked. For although he is wicked, how is it possible that he does not still possess even a little bit of good? Is it possible that throughout his life he never once did some mitzvah or good deed? And by your finding in him yet a little bit of good wherein he is not wicked, and your judging him favorably, you genuinely elevate him from the scale of guilt to the scale of merit, until, as a result of this, he returns [to God] in repentance. +Thus, this is “In yet a little bit the wicked man is not.” By finding in the wicked person “yet a little bit” of good, as a result: +you will reflect upon his place and he will not be there—That is, when you contemplate and consider his place and level, he is no longer there in his original place. For by finding in him yet a little bit of good, some good point, and judging him favorably, we genuinely move him from the scale of guilt to the scale of merit. +This is the explanation of “you will reflect upon his place and he will not be there,” as explained above. Understand this. + +Section 2 + +2. Likewise, a person must find [some good point] within himself. It is known that a person must take care to be happy always and to keep very far away from depression {as has been explained in our works a number of times}. +It may be that when he begins examining himself, he sees that he possesses no good whatsoever and is filled with sin, and that as a result the Evil One wants to push him into depression and sadness, God forbid. Even so, it is forbidden to fall on account of this. Rather, he must search until he finds in himself some little bit of good. For how is it possible that throughout his life he never once did some mitzvah or good deed? And even if when he begins examining this good thing he sees that it, too, is filled with flaws and contains no purity—i.e., he sees that the mitzvah or holy deed that he merited doing is itself comprised of impure motives, external thoughts and numerous faults—nevertheless, how is it possible that this mitzvah or holy deed contains not even a little bit of good? For in any case, despite this there must have been some good point in the mitzvah or good deed that he did. +Thus, a person has to search and seek to find in himself some little bit of good in order to revive himself and to attain joy, as explained above. By searching until he finds a remaining little bit of good in himself, he genuinely moves from the scale of guilt to the scale of merit and can return [to God] in repentance. This, in the aspect of “In yet a little bit the wicked man is not; you will reflect upon his place and he will not be there,” as explained above. +That is, just as has been explained above, that we must judge others favorably, even the wicked, and find in them some good point, and by doing so move them from the scale of guilt to the scale of merit, in the aspect of “in yet a little bit… you will reflect…”—the same applies with regard to oneself. A person has to judge himself favorably and find in himself some remaining good point, in order to give himself the strength to avoid falling completely, God forbid. On the contrary, he will revive himself and bring joy to his soul with the little bit of good he finds in himself—i.e., that once in his life he merited doing a mitzvah or good deed. +Likewise, he must go on searching until he finds in himself yet another good thing. And although this good thing too is mixed with much impurity, still, he must extract some good point from there as well. Indeed, he must go on searching and gathering further good points. +And it is through this that melodies are made. As explained elsewhere, the aspect of playing a musical instrument is the aspect of gathering the good ruach from the ruach of gloom, depression; see there. {The principle is that music of holiness is extremely lofty, as is known. In essence, music is made through the separation of good from evil; by selecting and gathering the good points from the bad, melodies and songs are created. Study there well.} +Therefore, by not letting himself fall, but reviving himself by searching and seeking until he finds in himself some good points, gathering and separating those good points from the evil and impurity within him—through this melodies are made, as explained above. Then, he is able to pray and sing and give praise to God. +For it is known that when a person becomes depressed over his gross physicality and evil deeds, and he sees how very distant he truly is from holiness, it generally makes him completely incapable of praying. He cannot even open his mouth at all, due to the magnitude of the depression, sadness and heaviness that come over him when he sees how exceedingly distant he is from God. +However, if he revives himself by means of the aforementioned suggestion— +that is, although he knows within himself that he committed evil deeds and numerous sins, and that he is exceedingly distant from God, yet he nevertheless searches and seeks until he finds some remaining good points in himself, as explained above, and he brings himself vitality and joy through this; for it is certainly right that a person feel ever-increasing joy over every good point stemming from the holiness of Israel that he yet finds in himself—then, when he revives himself and brings himself to joy through this, as explained above, he is then able to pray, sing and give praise to God. +This is the aspect of “I will sing to God b’odee (with the little I have left)” (Psalms 146:2). Specifically b’ODee—i.e., by means of my OD that I find in myself, the aspect of “In yet a little bit the wicked man is not,” as explained above. By means of this point I am able to sing and give praise to God, as explained above. +And this is: I will sing—Specifically “I will sing”; i.e., the songs and melodies that are made by gathering the good points, as explained above. +{[Rebbe Nachman], of blessed memory, cautioned us to live by this teaching, for it is a major foundation for anyone who wishes to draw closer to God and not lose his eternal reward completely, God forbid. In most cases where people are far from God, the main reason for this is sadness and depression. They fall into depression because they see for themselves the great harm they have caused through their actions, each person commensurate with what he himself knows of his heart’s affliction and his anguish. Due to this they become depressed, and most of them despair [of] themselves completely. As a result they pray without any concentration, and do not even do what they are still capable of. +Thus, a person has to be very sagacious in this matter. For although all his depressions are due to the evil deeds he did indeed commit, still, that he fell into depression, and that sadness and melancholy descend upon him because of this, is nothing but the work of the Evil One, who discourages him in order to defeat him completely, God forbid. One must therefore be very resolved to live by this teaching, to each time search and seek within himself a little bit of good and good points, etc., as explained above. Through this he will revive himself and bring himself joy, and he will still look forward to God’s help. He will be able to pray, and sing and give praise to God, in the aspect of “I will sing to God with the little I have left,” as explained above. And because of this, he will merit to genuinely return to God, as explained above.} + +Section 3 + +3. Know, too, that someone who is capable of making these melodies—i.e., gathering the good points that are to be found in each Jew, even a Jewish sinner, as explained above—he can lead the communal prayers. For one who leads the communal prayers is called the messenger of the people; he must be sent by all the people—i.e., he must gather every good point that is to be found in each of the congregants. All these good points are merged in him, so that when he stands up to pray, it is with all this good. This is the meaning of “messenger of the people.” Thus, he must have within him this exalted aspect, as a result of which all the points are drawn to him and become merged within him. +And someone who can make the aforementioned melodies—i.e., he is capable of judging all people favorably, even the rabble and the wicked, because he persistently searches and seeks to find the good points in all of them, through which melodies are made, as explained above—this tzaddik, since he is on this level, is capable of being the cantor and messenger of the people. That is, he can lead the communal prayers, because he has within him this aspect, which is a necessary requirement to be a truly fitting messenger of the people. For he must possess the aspect whereby all the good points are drawn to him and are merged within him, so that he is capable of gathering all the good points that are to be found in each Jew, even a Jewish sinner, as explained above. + +Section 4 + +4. Know, too, that in each and every generation there is a shepherd who is the aspect of Moshe, the “faithful shepherd.” This shepherd makes a sanctuary. +And know, the young schoolchildren receive the undefiled breath of their mouths from this sanctuary. Therefore, when a young child first begins to read and enter the study of Torah, he begins with “Vayikra (And He called) to Moshe” (Leviticus 1:1)—[the word Vayikra is written] with a small aleph—because [the Book of] Vayikra speaks of the completion of the Sanctuary’s erection. It was then that God called to Moshe and began speaking to him from the Sanctuary. This is why the young children begin from there, because it is from there that they receive the breath of their mouths, as explained above, and from there they begin to read and enter into Torah study. + +Section 5 + +5. And know, all the tzaddikim of the generation, without exception, are the aspect of a shepherd. For within each one of them is an aspect of Moshe; and each one of them, in his own aspect, makes an aspect of a sanctuary, from which the young children receive the breath of their mouths, as explained above. And each [tzaddik], commensurate with his aspect—the aspect of the sanctuary that he makes—likewise has young children who receive from there. Thus it is that every tzaddik of the generation, without exception, has a specific number of children who receive the breath of their mouths from him; each [tzaddik] commensurate with his aspect, as explained above. +This is the aspect of what our Sages, of blessed memory, said: Young children are snatched away because of the sin of the generation, as it is said (Song of Songs 1:8), “and graze your young goats by the shepherd’s MiShKaNot (tents)”—[the young children] mitmaShKNin (are taken as surety) for the shepherds (Shabbat 33b). +This is the explanation of “by the shepherd’s tents.” They receive the breath of their mouths from the aspect of the mishkanot of the shepherds—i.e., the tzaddikim of the generation, each of whom makes a mishkan (sanctuary), as explained above. + +Section 6 + +6. However, to know all this— i.e., to know of each and every tzaddik, which are the young children who relate to him and how much they receive from him, and to know all the aspects involved in this and the generations that will come from them to the very end—know, one who can make the aforementioned melodies can know all this. +And this is the deeper meaning of what our Sages, of blessed memory, said in the Mishnah: In truth, they said, the chazan sees where the young children are reading (Shabbat 11a). “The chazan”—i.e., one who can make the aforementioned melodies—he can be the cantor, the messenger of the people, leader of the communal prayers, as explained above. He sees and knows “where the young children are reading”—i.e., from which tzaddik they receive the breath of their mouths, through whom they read and enter into the study of Torah, as explained above. +This completes Volume One. +Praise to God, the Last and the First. +The following additional lessons are new collections that I gathered from fellow chassidim, that which I heard from them verbally and that which they had recorded, which were not included in the first edition. + +Torah 283 + + + +Section 1 + +Know, it happens that two tzaddikim are from the same root and, nevertheless, there to be discord between them. The reason for this is that one of them alters his root-trait. This is the aspect of the conflict between Shaul and David. +For it is written (Psalms 23:6), “May only goodness and lovingkindness pursue me,” and in the Zohar (II, 168b) we find: Isn’t goodness the same as lovingkindness? However, “goodness” is kept within, [whereas] “lovingkindness” flows outward. +This is the aspect of the two tzaddikim who are from the same root, but one is the aspect of goodness, his good remains within him—i.e., he does not reveal his Torah to others—whereas the other one is the aspect of lovingkindness, which spreads outward—he reveals his Torah to others. For this is the aspect of lovingkindness: the aspect of “and the Torah of lovingkindness is on her tongue” (Proverbs 31:26). Due to this, there is discord between them. +And this is the aspect of the conflict between Shaul and David. Both were great tzaddikim, yet there was discord between them. This was due to the aforementioned aspect, because one was the aspect of goodness and the other was the aspect of lovingkindness. As our Sages, of blessed memory, said (Eruvin 53a): Of David, who taught Torah to others, it is written (Psalms 119:74), “Those who fear You will see me and rejoice”; of Shaul, who did not teach Torah to others, it is written (1 Samuel 14:47), “Wherever he turned, he caused vexation.” This is as explained above, for Shaul, who did not teach Torah to others, is the aspect of goodness—his good remains within him. However David, who did teach Torah to others, for he would teach his Torah in public, is the aspect of lovingkindness—it spreads outward, the aspect of “and the Torah of lovingkindness is on her tongue.” This is why there was discord between them. +For discord is the aspect of thunder, as is brought elsewhere. It is also brought that thunder is produced by the emergence of fiery hot vapors. The clouds draw these hot vapors in large quantities, and when they have drawn more than they can contain, the cloud bursts and this produces thunder. +This is the aforementioned aspect of discord. Since the Torah is an aspect of fire, as it is written (Jeremiah 23:29), “Is not My word like fire…,” it is confined within his heart like a burning fire, because he does not reveal it. As a result, it bursts forth and emerges in the aspect of thunder, which is the aspect of dispute, as explained above. +This is also the aspect of “The conversation of Torah scholars requires study” (Avodah Zarah 19b)—i.e., all the Torah scholars’ conversations in which they talk about and quarrel with one another require study. This is because in the main, discord is the result of a lack of study, for he does not teach his Torah to others, rather his good remains within, as explained above. Thus it is that the discord of the tzaddikim stems from the Torah, as explained above. +However, there is the discord of the wicked, which in no way stems from the Torah. This is David’s remonstration to God (Psalms 119:85), “Deliberate sinners have dug ShiChot (pits) for me, not in keeping with Your Torah”—they meSiChin (talk about) and quarrel with me, not at all based on the Torah. Thus, this is what David pleaded, “May only goodness and lovingkindness pursue me”—that whenever he would be the victim of persecution and discord, the discord should be only from there, from the aspect of “goodness and lovingkindness,” as explained above. + +Torah 284 + + + +Section 1 + +Iheard in [Rebbe Nachman’s] name that he reproved someone who had told him that he had no time to learn because he was involved in business. [The Rebbe] said that nonetheless it behooved him to grab some time every day to be involved in Torah. He said that this is what our Sages, of blessed memory, said: A person is asked: “KaVAata (Did you set) times for Torah?” (Shabbat 31a). The term KeVA (set) connotes “stealing,” as it is written, “and KaVA (rob) the life of those who rob them” (Proverbs 22:23). That is, they ask the person if he stole from the times he was busy with his affairs. Did you steal times for Torah from them? For a person must grab and steal times for Torah from [his daily] concerns and affairs. + +Torah 285 + + + +Section 1 + +“She has tasted that her merchandise is good, [and so] her lamp is not put out at night” (Proverbs 31:18) .. +That is, as soon as one tastes the Torah lesson of the genuine tzaddik—then “her lamp is not put out at night.” That is, even if afterwards he refrains and does not draw close to [the tzaddik], but is far from him {this being the aspect of night and darkness,} nonetheless the light of the Torah, a little of which he tasted when he was by [the tzaddik], will shine for him forever. +This is: She has tasted that her merchandise is good—As soon as one tastes “that her merchandise is good”—this being the tzaddik’s Torah, for his “merchandise,” i.e., his Torah, has a good taste—then forevermore her lamp is not put out at night—For the light of the Torah that he tasted by [the tzaddik] will shine for him always, even at night—i.e., at a time of being far away, which is the aspect of night—because “her lamp is not put out at night” ever after. + +Torah 286 + + + +Section 1 + +{A while back I heard in [Rebbe Nachman’s] name what he said concerning the portion “Shoftim V’shotrim (Judges and Police),” but most of it was forgotten. The following is the upshot of that [teaching], that which we still remember.} +There is a Garden of Eden. This is two aspects: Garden and Eden, which are the aspects of Upper Wisdom and Lower Wisdom. For the main pleasure of the Garden of Eden is the perception of Godly wisdom—i.e., Upper Wisdom and Lower Wisdom, which are the aspect of the Garden of Eden, as explained above. +Yet it is impossible to merit this without the gates. For there are gates—i.e., the aspect of the gates of the Garden of Eden—through which one merits entering the Garden of Eden—i.e., grasping Upper Wisdom and Lower Wisdom. However, these gates are hidden and concealed in the earth, the aspect of “Her gates have submerged into the earth” (Lamentations 2:9). This requires having someone in charge of the earth, someone to control the earth, who will be able to extract, erect and establish the gates that sank into the earth. +Know, too, that by studying the Codes a person merits being a king and a ruler of the earth. Then, he is able to erect and establish the gates that sank into the earth. This is the aspect of “Through justice, a king establishes the land” (Proverbs 29:4). Specifically “through justice”—i.e., by means of justice, which is the judgments and laws of the Torah, namely the study of the Codes, which clarify the judgments and laws of the Torah. Through this a person becomes “a king” and ruler. This enables him to establish the land, and then he establishes, erects and uncovers the gates that sank into the earth, by means of which one merits the Garden of Eden, as explained above. +And this is: “Judges and police you shall appoint for yourselves in all your gates… for SheVaTekha (your tribes)” (Deuteronomy 16:18). SheVeT is an acronym of “Tav’oo Baaretz She’ arehah (Her gates have submerged into the earth)”— {i.e., the gates that sank into the earth}. +This is: Judges and police you shall appoint for yourselves—for the judges and police are the aspect of leaders and rulers of the earth. This is “judges,” specifically, for in the main [rulership] is by means of the judgments of Torah/Codes, the aspect of “Through justice, a king establishes the land.” Through this the gates that sank into the earth are uncovered. And this is the explanation of “appoint for yourselves in all your gates… for your tribes,” for the judges and police erect the gates that sank into the earth. +And this is: in all your gates… for SheVaTekha—for they erect and uncover the gates that have disappeared, the aspect of “Tav ’oo Baaretz She’arehah .” They erect them through their justice—i.e., the study of Codes, the aspect of “Through justice, a king establishes the land,” as explained above. +Blessed be the One Who gives strength to the weary and the hopeless, Who in His abundant compassion has helped us to begin and complete this awesome work, Likutey Moharan. In this work are recorded the earlier teachings of [Rebbe Nachman of Breslov]—thirteen rivers of pure afarsimon (balsam) oil; a revealer of the hidden, in which all hidden matters are revealed and clarified. Like the paths of Nahardea, so the paths of true wisdom, God-fearingness and holy counsel shine for him. Can there be another like him, in whom there is the spirit of the Lord, revealing to him that which is hidden? All his words are like burning coals, fiery sparks and consuming flames. +Arise and bless God your Lord from this world to the next, for He has enlightened us. He has been the eternal Helper of our forefathers, a shield and savior for them and their children for generations after them. Let us bow and pray before the Compassionate One that He should come to our aid to begin and complete Likutey Moharan Tinyana (Volume II). Please, God, help us. And just as we have merited to publish [these teachings], may we merit to fulfill them, until we return to Zion amidst rejoicing. Then speedily in our day will be fulfilled: “Come gaze from the peak of Amanah.” Amen. So may it be His will. +Chazak! Chazak! Ve’nitchazek! + +Part II + + + +Additions from Manuscript +